Finch, as showing at a glance, the power of doing good, and of doing evil, which God has placed in the hands of seamen. And we thus feel justified in avowing our conviction, that the increase of the means of grace among seamen, and the pleasing success which every where attends those means, is one of the brightest presages of the approaching millennial day.

ART. VI.-IMPORTANCE OF BEING CONFORMED TO THE SCRIPTURAL STANDARD OF CHRISTIAN CHARACTER.

Ir is a standing objection of infidels against christianity, and a standing theme of their reproach, that the professors of this religion are no better, and often much worse than other men. Without stopping to inquire how far the alledged fact is true, or how far it is chargeable to wilful misrepresentation, it is safe, at any rate, to deny the inference they deduce from it ;-that is, that it involves a reflection on the purity and excellence of the gospel. For the gospel frowns upon all sin, and as truly in its professors as in others; and it inculcates and urges by the most powerful motives every virtue in its perfection. The tendency of all the doctrines and precepts of the bible is to form a perfect character.

Inasmuch, however, as the scriptural standard of religious character is too often lost sight of by professed christians, we shall now endeavor to present this standard distinctly before our readers, and to suggest some plain reasons why every christian should faithfully adhere to it.

One characteristic of the scriptural standard of christian character is, that it is uniform. If we were to judge from the conduct of many professed christians, we should suppose their rule of duty as variable as the wind. In one set of circumstances they deem it their duty perhaps to be active, and it may be that they evince much religious feeling-much regard for the salvation of men and the honor of their Redeemer; but under different circumstances you would suppose that they had entirely forgotten the fact, that they professedly belong to Christ's family. Here is an inconsistancy which pervades their whole character; and however it may be with themselves, it leaves others painfully in doubt whether, after all, their supreme interest does not lie in this world. Very different is the course which he adopts who adheres to the bible standard of duty. He is in the fear of the Lord all the day long; aud through all the days of the year; and through all the years of his christian life. He is a christan in the week, as well as on the sabbath; a christian in the world as well as at the communion table; a christian in the closet and family as well as in the

prayer meeting and church; a christian in a season of stupidity, when all around is in a state of slumber and death, as well as in a season of revival, when God's people are especially quickened, and the road to life is thronged with conscience-burdened travelers. We do not mean, that the gospel standard does not require that the conduct of christians should be varied in some respects by circumstances; but it requires that in all circumstances they should be governed by a supreme regard to God's glory; that they should act as seeing Him who is invisible.

This is also an uncompromising standard. The circumstances in which the christian, and especially the young christian is placed, are often peculiarly trying. He finds himself perhaps at the commencement of his christian course, and while he has yet little strength to resist temptation, in a circle of friends who take no thought for their own salvation, and who not improbably regard him as a miserable fanatic. Or if they are really convinced that he is in the right, they are yet unwilling to follow him; and the more effectually to quiet their own consciences, they endeavor by sophistry, by flattery, and not unfrequently by ridicule, to draw him back into the same current of worldly pleasure from which perhaps he has just made his escape; and it may be that the love of pleasure having once been his ruling passion, is the point at which he is yet the most vulnerable. Suppose they assail him in these circumstances, or suppose they treat him with neglect as if he were claiming superior merit, he must summon the fortitude of the apostle, and say as he did in difficult circumstances, "none of these things move me." If the consequence were that every friend on earth were to point at him the finger of scorn, or to greet him with cruel reproach, still the bible standard would require that he should be unyielding. The very condition on which he became a disciple was, that he should deny himself and take up the cross; and if he thinks to serve his Master in any other way, he may well question his claim to discipleship. No doubt a strict adherence to duty will sometimes involve severe trials; but these trials must not make him hesitate, not even for a moment. They are part of his discipline as a christian; and if he turns his back upon them, if he makes up his mind that he will follow Christ only when he leads him in a smooth and pleasant path, he may have the christian name, but he has not the christian character.

Let no one mistake our meaning. We would not invest the christian character with gloom; nor would we desire the christian to assume any artificial airs of sanctity, or be otherwise than cheerful in his intercourse; nor would we intimate that in order to be faithful to his obligations, he must always adopt a course of conduct which will be offensive to the world. There is nothing in the bible to

warrant such a sentiment; on the contrary, it is the genius of the gospel that it forms a character which to every enlightened conscience, and indeed to every correct taste, appears excellent. Religion qualifies men the better to discharge the duties connected with all their relations; it throws a charm over all the intercourse of life; it hallows every social tie; and commends its possessor to the respect and confidence even of the most careless and worldly. But notwithstanding all this, it is imperative in its claims; it is, in a certain sense, exclusive in its character. Gain as much as you may of the favor of the world by yielding to sin; lose as much as you may of the world's favor by doing your duty, the sin must be avoided, the duty must be performed. If you do your duty faithfully as a christian, you need never fear the loss of the world's respect; but it will be strange if cases do not occur in which you will bring upon you the world's disapprobation. These are indeed crosses; but these you expected, if you counted the cost, when you entered on the service of your Master.

Moreover, the scriptural standard of religious character is a perfect standard. It is in fact nothing less than the law of God, requiring that we should love him with all the strength of our affection, and our neighbor, as ourselves. This great rule extends to the christian's conduct in every condition and every relation. From the general nature of this rule, it might seem difficult to apply it in all cases; but this difficulty is relieved by the fact that it is exhibited in the bible in its application to all the various parts of human conduct. Especially is this true, inasmuch as it is drawn out in living characters in the life of the Savior; for though he could not be in all respects a model for us, as he possessed a divine nature and fulfilled the mediatorial office, yet as a man he was tempted like as we are but without sin; he exhibited every christian grace in its perfection which is required of us, with the exception of those which are inseparable from our condition as sinners. If you would contemplate an exhibition of perfect humility, perfect love to God, perfect benevolence, perfect zeal, in one word perfect holiness of heart and life, you have it all in the character of Christ; and this character is needed for the very purpose, that it may be your model.

Such is the scriptural standard of christian character. Let every christian among our readers, see to it that he adopts this standard and no other.

This is a duty which you owe to YOURSELVES.

You owe it to your own religious improvement. Whatever standard of christian character may be adopted by an individual, it is almost certain that he will fall below it. If for instance, instead of taking the bible standard, you look to some christians more or less distinguished for religious feeling and action as a model, there

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is every probability that you will still fall below your standard. deed if the individual whom you select should be deplorably lax in his conduct, and if your selection should be made with a view to keep your conscience quiet in a course of conformity to the world, it is still probable that you will be even more lax than the individual whose example you intend shall guide you. The reason is obvious. When men choose any other standard than the perfect rule of duty which the bible proposes, it is because the latter is too strict for them; and the same disposition that leads them to seek a standard in any degree accommodated to their corrupt propensities, will probably induce them to compromise with conscience for at least a deviation from that which they actually adopt. If then there is this tendency rather to fall below than to exceed our standard of christian character, surely it is due to our progress in religion, that that standard should be as high as possible.

But this is not all. If you take even the most exemplary christian for a model, you take an imperfect being,-one who is carrying about with him daily a body of sin and death. There may be much in his character that is excellent and well deserving your imitation; but whether you perceive it or not, there will certainly, so long as he is sanctified but in part, be some things that are wrong; and not improbably the good and the bad may in many instances be so blended that it will not be easy even in your own mind to separate them; and thus you may be liable to fall into sin in your endeavors to imitate what is excellent. In taking the bible standard you incur no such danger. If you keep your eye fixed upon that, your course cannot fail to be progressively holy. There is something in it, the steady contemplation of which is sure to lift the soul up towards heaven.

It is due also to your religious comfort, that you adopt this standard. You know that this is the right standard; the one, and the only one, which God has ordained; and that, in allowing yourself to substitute another, you disobey God's plain command. And is there nothing in this reflection that ought, that must, if your conscience is not asleep, render you unhappy? Can you think that you are looking away from Christ, who lived to set you an example that you might walk in his steps, to some poor imperfect creature like yourself, that you are shutting your eyes against the light of the sun, and hunting up rush-lights to guide you in the path to heaven; can you think of this, and not feel convicted both of infatuation and ingratitude?

But by adopting any other standard, you forfeit your comfort in another way. You attempt to serve two masters, and Christ himself has told you that the experiment can never succeed. You try to bring down the claims of religion to meet the claims of the world; to establish a union between them which is impossible in the na

ture of things should exist; and you must see at once that such an attempt as this cannot consist with a high degree of comfort. It is implied in this state of mind, that there is a conflict between your inclination and conscience; and wherever there is war, whether in the world without, or the world within, there is trouble. You wish to enjoy the pleasures of the world, but in attempting it, you cannot forget your christian obligations, and the recollection is a thorn in your breast. If you think to find comfort in religion under these circumstances, what comfort is there for you but that of thinking that you are a backslider? So the case stands. In consequence of attempting to lower the standard of christian duty, you increase the power of a corrupt inclination on the one hand, and therefore the sting of a wakeful conscience on the other.

It is not less due to your religious influence that you adopt the bible standard. One grand purpose for which Christ hath redeemed you by his blood, is that you may prove yourself one of a peculiar people zealous of good works. This is one important reason why he has called you into his kingdom, and why he has required you openly to profess your faith in him, that you may exert an influence for the salvation of souls, and the glory of his name. But need we say that just in proportion as you bring down the standard of christian character, your good influence on the cause of Christ is lessened; not only inasmuch as your direct efforts for its advancement are less numerous and less vigorous, but because the spirituality, and of course the good effect, of your general example, suffers a proportional diminution. If you would do the most that you can for the glory of Christ, if you would act as becomes one who feels that he has been bought with a price, and that he owes every thing to the efficacy of redeeming grace, you will desire no other rule of conduct than that which the bible has prescribed for you.

It is due, moreover, to your religious profession, that you adopt this high standard. In making a profession of religion, you acknowledge yourself a disciple of Christ; and of course you promise to take him as your model. In entering into covenant with him, you did not indeed promise that you would keep the whole law without offending in a single point: you did not promise that your own weakness or corruption should never betray you; but you did promise, sacredly promise, that in humble reliance on God's grace, you would endeavor to walk in the footsteps of Christ, and at all times, to yield a cordial obedience to his commandments. And this promise you virtually renew every time you come to the sacramental table. We say then, you cannot depart from this high standard of duty, but at the hazard of setting at naught covenant vows, and stamping on the most solemn act you ever performed the