We shall now proceed to offer a few remarks on the general question of reading works of fiction. When we gave insertion to the communication, on this topic, which appeared in our last December Magazine, we did so with a degree of hesitation, because we thought the condemnation pronounced by the writer was too indiscriminate; yet, as we were desirous of discouraging the practice of reading such trash as is often found in fictitious writings, the balance of our mind turned in favour of its insertion. Upon receiving the other communication on that topic, which appeared in our January number, we gave it a careful reading, and felt satisfied, that the general sentiments which it expresses were correct, and therefore gave it insertion. Yet, we should very much regret, if any of our readers should thereby take encouragement, to waste their time in reading such fictitious productions as pander to the morbid tastes of the sensual, the mockheroic, the profane, or the votaries of fashion.

It is, however, a sound remark, that "Over-doing is undoing." This will apply to the universal condemnation which some persons pronounce against every description of fictitious literature. It is true, that the great bulk of such writings is of a very pernicious character; nevertheless, there are some works of fiction which are well adapted to impart useful knowledge, to enlighten the understanding, regulate the passions, and inculcate the practice of beneficence, morality, and religion. Of this kind are some of the writings of Mrs. H. More, Charlotte Elizabeth, Grace Kennedy, Mrs. Sherwood, Mrs. Ellis, Bunyan, De Foe, Dr. S. Johnson, Addison, Oliver Goldsmith, Rev. C. B. Tayler, the author of the "Baroness," and many other writers, of works of fiction, which might be enumerated.

Would it not be absurd to say that all the works of novelty and fiction produced by these authors are unfit to be read by professors of religion? Such a declaration would expose the ignorance of him by whom it was pronounced, and be an outrage of common sense. The term novel may in strictness be applied to any work which is constructed on a new imaginative conception. Hence, there are religious, as well as irreligious, novels, or new imaginative works. This fact is surely lost sight of by those who declare it to be irreligious to read any work of fiction or imagination. We admit, however, that such is the deleterious character and influence of the generality of fictitious writings, that great care is requisite to be exercised by those who wish to have their minds uncontaminated, especially by young persons, as to what works of fiction they read. Much better would it be for the interests of society, that all the works of fiction or of man's imagination were totally rejected than indiscriminately read. The perusal of seductive novels and romances has ruined multitudes both for time and eternity. Profanity, voluptuousness, lewdness, and treachery are, by many works of fiction, so presented to the minds of their readers, that, by reading them they become familiarised with those vices, and lose that instinctive horror of them which dwells in every virtuous mind. This lost-that which is most valuable and virtuous is lost. All such works, however distinguished by talent and genius, ought to be abhorred and avoided as the plague, or the pit of destruction. We, therefore, strongly advise our readers, especially our young friends, to make it a general rule not to read any

work of fiction, until they have ascertained what is the opinion held concerning its moral tendency, or of its author, by those who are com petent to pronounce a correct judgment thereon. In every doubtful case, it is wiser to forego the pleasure of reading a work of genius, than by reading it to become exposed to a corrupting influence. We now add the letter of Mrs. Bulmer, to which we have before referred.

ON READING SIR WALTER SCOTT'S NOVELS.

With regard to the subject on which you request my opinion, I will just ́say, in answer to your queries, that I cannot make that exception in favour of Sir Walter Scott's Novels, which his admiring readers are so anxious to establish. Whatever degree of superiority they may claim over the vulgar herd of scribblers of the same fashionable branch of literature, they are impregnated with the same deleterious spirit of falsehood and fiction, by which other novels debase the understanding, intoxicate the passions, and deprave the heart. In common with writings of the same class, they apply a strong stimulus to the mind, and thereby excite and exhaust its energy to such a degree as to disincline and disqualify it for those regular and serious efforts, by which alone anything worthy the name of knowledge can be acquired, or any progress in that mental cultivation and discipline, without which there is absolutely no such thing as wisdom.

Is it a healthy or diseased appetite that requires stimulants, in order to induce it to take wholesome and nutritious food? You will find no difficulty in believing, that mind must have been previously vitiated, or, at least, greatly neglected, that can require to be introduced, by so false and dangerous a guide as the novelist, into the dignified and commanding presence of history!

The lovers of fiction and falsehood must excuse me; but I cannot help entertaining the conviction, that, in general, their passion grounds itself upon a low grade of intellect; or, when it insinuates itself into minds of a higher order, it insensibly deteriorates them.

The bad effect upon the passions and upon the heart might be easily proved. There is, perhaps, less of the vulgar routine of development and incident in the Baronet's tales of love than in most of the novel writers; but, take away that favourite theme, and you break the master-string of his instrument. But his unhallowed profanation of the most holy name, and his libertine use of Scripture language, as well as his caricature of religion, under the form of monks, friars, presbyterians, &c., are such as should form an insuperable barrier in every Christian mind against any prolonged acquaintance with a man who shows so marked an absence of every principle of religious veneration from his mind. Let us try the subject by the testimony of Scripture and conscience.

Will a Christian by such a course of reading be assisted to pass within the veil, and hold fellowship with the Father of spirits? Will it assist him to maintain a more devout and discriminating acquaintance with those things which the angels desire to look into? If not, there is a day coming when he will be crimsoned with shame and agony, that he should ever have suffered himself to be so deluded by the tempter,-deluded by a bait which a rational intelligence might be ashamed to have swallowed. Can a Christian minister, under such a discipline as is administered by novel reading, be prepared to feed the flock over which he is made an overseer? I should hesitate before I added, "by the Holy Ghost."

I have written strongly; but you must remember it is the love and habit of the thing to which I refer. But let those who abhor evil flee from the very appearance of it, and follow only such things as tend to promote holiness, to render the Spirit devoted and prayerful, and to prepare for a happy death and a glorious eternity. AGNES BULMER.

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MR. EDITOR,

IMPROPER USE OF TOBACCO.

I have often and earnestly wished to see an article from some one or other of your correspondents, on the use of tobacco. I expected to have seen one long since, from the frequency with which complaints respecting the practice have been poured into my ear. As none of them, however, seem disposed to take up the matter, I venture to send you a few lines on the subject. Should you deem them suitable, I shall thank you to allow them a place in your Magazine. Before proceeding farther, I may premise, that with the medicinal qualities of tobacco I do not pretend to have an intimate acquaintance. That it may possess some sanatory properties is quite possible. All such points I leave to the decision of those who, from education and practice, are entitled to pronounce an opinion. To such as use tobacco under competent medical advice, in such form and quantity, and during such period, as are directed, the remarks which I am about to make are not intended to apply. In respect to all such, I have only to express my sincere sympathy, and my deep regret that they are laid under such a painful necessity.

In my opinion, those who use tobacco under the circumstances which I have mentioned are few. Ordinarily, it is used as a sensual indulgence merelyaltogether as an animal gratification. It is to such as so use it that I wish to address myself; and here let me remind them, that the appetite for tobacco is self-implanted. It is not one of those given us by our Maker. It is one against which nature revolts and struggles until compelled to submit. The first feelings and sensations, on resorting to the use of this weed, are disgust and nausea, sickness and head-ache. These are the intimations and proofs that nature is outraged, and the system deranged and injured. It is true these sensations pass away. Unheeded, nature ceases her warnings, and a taste is created more insatiable and less conquerable than that produced by the bottle. While I refrain from offering an opinion on its virtues, I may, perhaps, without much hazard, refer to its narcotic properties. These are, to some extent, known to and admitted by all. Indeed, it is to these qualities that we owe its general use. Now surely, there will be little difficulty in allowing that constant stimulants, in a state of health, are unnecessary. May we not safely advance a step farther, and say, that a stimulus regularly administered to the system must be injurious? And, as tobacco acts more directly upon the brain, so must it be more deleterious than stimulants which act less directly upon and only through the general system. Moreover, as the brain is a remark. ably delicate organ, and the source and seat of nervous influence and action, anything operating upon it so as constantly to excite, must, unavoidably, derange its various functions, and sooner or later produce those distressing maladies which spring from disturbed and diseased nervous action.

Let us further view the practice as a waste of time and property. And surely, such an expenditure will not be justified by any man who allows conscience to speak, or who looks forward to the judgment-seat of Christ. Time, which might be put to so many valuable purposes, and money, which might and ought to go to feed the hungry, clothe the naked, and instruct the ignorant, is needlessly and wastefully squandered. I might here readily bring forward a long array of statistics, and shew the millions which are annually thrown away upon this indulgence, but I wish to be brief, and will therefore avoid details and deal with the principle. Yes, while our benevolent and religious institutions are crippled for want of support, millions are annually spent in tobacco. Surely these things cannot be considered, or laid to heart as they ought, by professors of religion who join in the petition, "thy kingdom come." I once laboured in a part of the country where the practice of smoking is almost universal. I was credibly informed that many of the labouring poor spend from one to two shillings

a week in tobacco. Here let a Missionary meeting be held, and the same parties will drop a half-penny into the box, or, if a penny, then they think that they have acted rather handsomely. Many of them never give a penny at their class, and think that they have done their duty if they give a sixpence for their ticket. Thus it is with many of the poor. How is it with the rich?

I was lately, while travelling, thrown into the company of a gentleman, who stated that his cigars cost him a shilling per day. He was liberal of them. Every person around him had the offer of one. I observed, however, that when a poor beggar passed us-and several passed — he could only afford silent neglect or stern rebuke. I have known of instances where gentlemen--professors of the religion of the Son of God-have met to spend the evening. The winebottle and the cigar-box have been placed upon the table, and the midnight hour has passed away amid the exhilarations of music, the glass and the cigar. In this way pounds are spent in an evening. I presume not to say what these parties give to benevolent and charitable purposes, nor does it matter, it cannot justify what is misspent. The introduction of cigars has greatly increased the practice of smoking; it was deemed too vulgar to walk the streets, or ride with a pipe, but it is quite genteel to parade a cigar. Even beardless youths have taken up the practice. O! it is saddening to see those poor thoughtless lads rush into such practices in the morning of life. What a dire captivity to appetite must theirs be through the rest of their days upon earth!

Will my brethren, the preachers, hear a word from me upon this subject? I have few, if any, seniors in the ministry of the Association. To them, and to my equals in years, I address myself with all that respect which becomes me and which is due to them. To my juniors I approach with that kindness and affection which I ever wish to cherish and manifest. My brethren, the habit of smoking is especially pernicious to you. Some of you, I know, take your pipe into the study. You read and think with the pipe in your mouth. Well, the consequence will be that in a few years you will be unable to think to any good purpose in any other way. Your brain, excited from day to day, will become unable to act without the accustomed stimulus. The medium which you require at home you will find necessary where you lodge when going round your circuit, and thus your habits will, in many places, expose you to observation and censure. This is the case, I can assure you, and to a greater extent than some of you are aware. This habit, I know, stands in your way, and is offered as an objection to some of you, where you are spoken of as persons suitable to be invited. You are placed in the parlour of those respectable friends who receive you into their houses. They are reluctant to refuse you anything necessary to your comfort, the pipe is brought forward, and another most offensive and disgusting appendage is placed upon the hearth-rug, for your accommodation, and for the safety and protection of the fender and fire-irons. Then the room is soon filled with smoke, and the family-ladies included-are compelled to suffer for your selfish gratification. Not long since, I was told by a lady that a preacher had lately lodged in the family-Etiquette, as was thought, required that he should not be left to sit alone-He made a free use of his pipe, and three young ladies took the task, each in her turn; when one could stand it no longer she left the room and gave place to another. Was not this too much? Then think how the habit affects your health. A preacher with whom I am acquainted was once, like many more of the class, a slave to the pipe. He himself stated to me, after he had ceased for a time, that while he used the pipe his work was a burden to him. He came home, after his evening's work, weary and exhausted. He then lighted his pipe, set his glass of ale beside him, and took up his book, when he should have been going to bed. After a pipe or two, he became comfortable, and retired late to rest. In the morning he rose listless and feverish, with a parched tongue and trembling hand. He sat down to breakfast without appetite, ate a little, and then suffered from indigestion. He laid aside his pipe, substituted a glass of milk for his glass of ale, and soon, all the symptoms I have mentioned disappeared. His appetite returned, his hand

ceased to shake when he took his pen; he rose refreshed in the morning, without head-ache or furred tongue, and he was able to go through the same amount of work without weariness or fatigue. Will it be credited that this man, from whose own lips I had, substantially, the statement which I have given, has since returned to his pipe? Is not this trifling with experience, with health and with life? Is it anything short of madness? Is not this man inducing early old age, and hastening prematurely to the grave? His history and conduct are similar to those of others in the Connexion to which he belongs.

A preacher who smokes is retarded in the work of visitation. Those who know his tastes and his habits ask him to "have a pipe," and too seldom has he the inclination or the fortitude to refuse. He sits and wiles away an hour or so, and then follows the invitation, “ stay and have a cup of tea." After a hesitating refusal or two, he allows himself to be gently constrained, and thus the afternoon passes away. When he started, he probably intended to make some ten or dozen visits. Alas! the pipe blocked up the way. Now, I am far from affirming that this is the conduct of all who smoke. I know it is not. But it is the tendency of the practice, and the conduct of too many. It is far from being a mere sketch from imagination.

Then reflect on the example set to youth by a smoking preacher, especially the example of a young preacher, whose conduct and habits are more noticed by youth than those of an old man. Not long since I was remonstrating with a young man on the habit of smoking, into which he had unhappily fallen. He admitted the folly and evil of the practice, and said he had been drawn into it by example. He named a preacher to me, and said that the first cigar he had ever smoked was with him. The preacher called upon him occasionally. He knew the preacher loved a cigar. He sat down along with him, and soon learned to do as the preacher did. I have, in my time, found pipes on the premises of the house of God. I attach no undue reverence to bricks and mortar, but yet, on seeing them, I have felt as though it were a desecration, and have destroyed them. I have known tobacco purchased for quarter-day use, just as the articles of food for dinner were purchased, and as though it were equally a necessary of life.

Now, sir, I ask when are all these unseemly and improper practices to pass away? When will those customs, habits, and practices cease? When they are generally and earnestly exposed by the church. When those who minister at God's altars set their faces against them. When smoking and-what is quite as unseemly-snuff-taking are viewed in the same light as we now begin to regard the brandy-bottle. When professing men seriously reflect on the account which they shall give to God for the silver and gold which pass through their hands. When the luxury of doing good to others shall triumph over appetite and sensual indulgence. Then-not till then-will the pipe, and the cigar, and the snuffbox disappear from decent and religious society, and habits so opposed to cleanliness, decency, dignity, and religion be broken off and renounced. The Christianity that conquers the bottle will, in due time, overcome the pipe. Let the time come quickly. Amen. JOHN PETERS.

WHERE AM I GOING?

68

WHAT an important question to an immortal spirit! Reader, there are but two roads on which you can possibly push your course-the road to heaven and the road to hell. The former is described in holy Scripture as a narrow way:" the latter is called "a broad way." On one of these roads you are momentarily urging your journey; and a few more pulsations of your throbbing heart,