sought, in the place of sound, wholesome instruction; and instead of "walking in the old paths," many wander about from church to church, inquiring for "any new thing." This produces a feverish restlessness of mind, and our good old Scriptural prayers are disregarded in the anxiety, (as it is expressed) "to hear preaching." To descend to a particular exemplification of what we mean by the injurious effect on personal piety, produced by multiplied services; here is an individual, who regularly attends church three times on the Sabbath. Now, to him we would say "You can certainly never, inwardly digest' three sermons in one day. Two are quite as many as are for your good. Go to church, therefore, morning and afternoon, and in the evening stay at home, reflect on what you have heard, instruct your family, and read your Bible, and you will find it much more for your spiritual edification."

If we need any proof of the fact, that religion has of late years grown superficial in the mass of those who lay claim to it, let us only compare them with the Christians of a century ago. What examples were they of heart-searching piety—of close intercourse with God-of deep knowledge of their own natures and of the Scriptures of truth! And what a noble legacy have their writings been to this age! What rich masses of golden thought do they contain, unequalled by any thing in our day! Place beside these devoted men, the Christians of present times, and how can we bear the comparison? How feeble seem our affections, and our views of eternal things! We say then, it would be better in some cases, if, as in old times, there were fewer public services, and more time devoted to the closet.

We would ask the laity then, when they sometimes feel as if they saw too little of the clergyman in private, not to judge him harshly-not to condemn him as unfaithful, until they have set down, and calculated how much he has to do, and determined whether or not he has time to visit them oftener than he does. Let them think too of the question, whether in some cases, they would not be more benefited in every spiritual respect, if their minister had fewer public services to perform, and consequently more time for private and friendly intercourse. We throw out these suggestions, because there are instances, where the laymen of a parish have it in their power to remedy the evil, of a clergyman almost sinking under a burden, which he has taken upon himself in conformity with their wishes.

But there is another tax upon the time of the clergy, particularly in the cities, which we must also notice; and this arises from the numerous societies which have of late years been

formed. Look at the long array, Missionary, Education, Bible, Prayer-Book, Tract, &c., besides the various benevolent societies for the relief of merely temporal wants. All these have their separate periodical, and committee meetings, quarterly, monthly, and sometimes weekly. Who conduct these numerous associations? Take up their printed reports, and look at the lists of Presidents, Vice Presidents and Managers, and you will find, that although the laity are active in discharging their duty, yet the clergy are placed forward most prominently. On them, the highest offices are generally conferred. They have the honor, with its corresponding anxieties and responsibilities. The consequence is, they must attend the meetings, let the sacrifice of time be what it may, or the other duties to their respective churches, ever so pressing. If they do not, they are accused of want of zeal, and of displaying no interest in the great benevolent movements of the day. Now ask any parish minister, how often these engagements break in upon his time-how often they interrupt him in his studies, and call him to leave his library, and his half-written sermon? Pass on to another, and make the same inquiries, and before you have gone far, you will come to the conclusion, that these things are no slight interruption of his parish duties. But the ministers of former days knew nothing of them.

There is another mode in which the laity are chargeable with placing difficulties in the way of pastoral visiting; and this is from a manifest unwillingness to listen to religious conversation. Some are always, indeed, willing to join in conversation on such topics, but how many are not. How often is every effort to introduce it received with coldness, and the subject dismissed as quickly as possible, with ill-concealed disgust. Let the pastor, for example, enter an animated and cheerful circle, and unite with it in the discussion of all worldly things, and he is welcome. But let him sometimes throw out an observation calculated to lead the thoughts into a more serious channel, and what an immediate change is visible! The smile disappears from every face, animation departs, and those around him become only uneasy listeners. How trying to his feelings, who made the attempt, when he perceives that his conscientious efforts have only cast a restraint over those whom he wished to benefit. How naturally does the reflection pass through his mind—“ if I can only talk to them of wordly things, I might better be at home in my study." Thus a series of repulses, owing entirely to the worldly spirit of those with whom he meets, may freeze up an honest, conscientious clergyman's zeal for

pastoral duties, and cause him, almost insensibly, to imbibe the opinion, that he can be most useful by confining his efforts to the pulpit, and endeavoring in this way to operate upon those, who seem so little disposed to listen to him in private. Thus, while the members of a parish may be complaining of their clergyman's remissness in pastoral duties, it may perhaps be their own indisposition (by no means equivocally manifested) to profit by his visits, which has driven him to this course.

We are not asserting, that he would be right in so yielding; far from it; we think he should persevere through evil as well as good report; sowing the precious seed, in the hope that some may take root. We wish only to show that this course would be natural, and clergymen are but men. Discouragements and difficulties operate upon them, as upon others, particularly when they are left to contend alone, without sympathy or assistance.

"Well is it, if has not ensued
Another and a worser mood,

When all unfaithful thoughts have way,
When we hang down our hands, and say,
Alas! it is a weary pain.

To seek with toil and fruitless strife,
To chafe the numbed limbs into life,
That will not live again."

We have thus detailed some of the difficulties, which at the present day stand in the way of pastoral visiting; for we think it right that both sides of the question should be set before our readers. It is well too for the laity to see that they also have something to do in this matter-that they may contribute to hinder the labors of their clergyman, and to discourage him in his efforts.

We assert it again then in conclusion; that every minister of the gospel should devote as much time to this duty as he can. He alone can determine the amount which he is able to perform; and he should do it, estimating the circumstances under which he is placed, and the solemn responsibilities resting on him. This subject concerns, not only his own soul, but the eternal interests of all around him. He is to stand "as a light in the world," by his radiant piety furnishing an unanswerable argument for the holiness of religion. He is to be, by his example, a blessing or a bane to all who are brought within the sphere of his influence. How solemn then becomes the inquiry, which shall it be? What account will he render in, at the great day of the Lord? Shall any then rise up in judgment against him, because his levity, or indifference to spiritual things, strengthened them in their carelessness? Oh! to each one who

has girded on the armor of the Christian minister, may we not address that thrilling inquiry of the poet

"Should one of these lost souls

Amid its tossing utter forth thy name,

As one who might have pluck'd it from the pit,
Thou man of God! would there not be a burst
Of tears in Heaven?"

ART. IX.-The Poetical Works of MRS. FELICIA HEMANS.
Philadelphia. Grigg and Elliott, 1836.

Memorials of Mrs. Hemans, with illustrations of her Literary
Character from her private correspondence. By HENRY F.
CHORLEY. New-York.
New-York. Saunders & Otley, 1836.

It is one of the beauties of Christianity, that it not only warns the soul of the future, and fits it for the life to come, but also sheds its kindly influence over the relations of the present. It is adapted to every situation and circumstance in which we may be placed. Interwoven with the best habits and dispositions of our nature, its gentle graces, like the dews of heaven, water every fertile soil. It is serious in the solemn worship of the sanctuary; it is tender and familiar in the affections of the household; it is the friendly companion amid the scenes of nature; it is the stay of adversity, and the best comfort of prosperity it never deserts us. Wherever man has a true source of enjoyment, it is present to sanctify and increase the happiness. Christianity embraces all the conditions of our state. It nerves the arm of the artisan at his daily labor; it strengthens the soldier in patriotism; it enlightens the studies of the philosopher; it teaches the scholar his just end and aim; it seconds the call of duty; it invigorates every faculty to its most perfect exercise. Nor does it fail the mere man of letters in his pursuit of literature, but it meets the author in his closet, and infuses into his page the real and natural interests of life. For it lays before him in the Bible, the best model of composition ever penned, and awakes in him the influence of noble precept and example. It enlarges his understanding. It shows him effects not only in themselves, but linked to a first Great Cause. It unfolds futurity, and thus gives the necessary completion to the history of man. It creates new sympathies in the kind, for it teaches that all men are brothers, and humility the corner stone of virtue. It cultivates the love of nature. It cherishes the domestic ties, and reads a brighter memorial in the tear of af

fection than in the most successful effort of policy. It is spiritual, and looks to the emotions of the soul above the great acts of fortune. In fine, it embraces the very spirit of literature; dwelling in the heart, and rendering every thought sensitive to the claims of humanity.

These remarks might be pursued; but we hasten to illustrate them by the example of Mrs. Hemans. By observing the su periority of her verse to that of the poetesses of the day, and of her later to her earlier writings, in connection with her history, we must be led to attribute the different character to the influence of religion inspiring her later poetry with a more natural interest, and fitting it for its just end-an intimacy with the religious principles of our nature.

Mrs. Hemans set out in life with all the ardor and enthusiasm of genius. She showed her individual character almost in her childhood. Her parents' residence in Wales, surrounded by lofty hills, and bordering on the ocean, brought her under poetic influences she was formed to experience and retain. Often do we find her in after life, recurring in her imagery to these scenes of her youth. Living apart from the world, her soul dwelt in a sphere of its own-weaving peculiar associations into an ideal world for its abode. She cultivated only the imagination; all her thoughts were tinged with romance. This, as her biographer remarks, has its evils as well as its advantages. While she was looking on all things in a poetic light, seeing only the fanciful and romantic, separated from the gross and actual, her affections were lost to the thousand social sympathies with mankind, which only an actual participation in their joys and sorrows, a mingling with the common routine of life, can confer. But this was destined to be remedied in the sad experiences of life, loosing one by one, these ties, and fastening them to more real objects of interest.

The poetical character of Mrs. Hemans' mind being thus early established, her muse was never silent; but sent forth to the world a long series of works which, undergoing some curtailment as what modern poets shall not-will be remembered with the language. Her first pieces were little more than specimens of skilful versification; as she advanced, her individual manner appeared in the truly woman-like feeling which marked her poetry. The selection of subjects, the delicacy of taste, the nice perception of beauty, the heroic ardor shown in her writings, nay, even their fluency evince the feminine nature of her mind. Her women share the grace and softness with the high-toned spirit of her disposition. In great trials they are courageous with the boldest, and where they may not do