973

In this instance, we must confess, there is, in several respects, an accordance with, what we believe to be, truth. That repentance is necessary, and that none but the penitent can be pardoned, are doctrines perfectly scriptural, and fully calculated to suppress every false hope of salvation in those who are not heartily renouncing sin. But though this is, perhaps, the best system which human wisdom could devise, it is not, we conceive, the best that is possible; since it is not the system which appears to be revealed in the gospel. Between the system last supposed, and the system of the gospel, let us, however, institute an impartial comparison, and then it will at once be seen on which side the excellence lies, and whether of the two appears most worthy of the ever blessed God.

While the former system shews mercy, it does not sufficiently support the dignity, the awfulness, and the claims of justice. Repentance is the only condition required, on the part of any being, in order to the sinner's forgiveness. It must therefore be considered as being either an equivalent to full obedience, or an atonement for crime; if not, the claims of justice, as to the time spent in wickedness, are totally set aside. If, in opposition to this assumption, it should be said, that the Divine Being acts simply in reference to the general welfare of his creatures, and that, therefore, if that object be accomplished, it is mere trifling to talk about the claims of this or that perfection; we reply, the requirement of repentance only, as the condition of pardon, is not calculated to answer the end proposed. Never will the mind be influenced to moral propriety, on which happiness is allowed to depend, unless it be deeply impressed with the importance of obedience, and the evil of transgression. But in this system there is nothing to produce such an impression. What real importance can there be in obedience, if a total defalcation in the discharge of duty for a long series of years, can be passed by without notice, if the defaulter only repent? Or what can there be odious in the nature, or very dreadful in the consequences of sin, if all the evil can be averted by repentance? Besides, how can even the Divine veracity be raised above suspicion, if God, in the very act of justifying the ungodly, be not unequivocally declared to be just? Might not the sinner reason with himself thus? Surely the principles of justice in general must be, in the estimation of God, as important and indispensable as the principles of truth, which form but a part of justice. If then justice has been so far relaxed that pardon is

974

offered to the penitent without the adoption of any method in which the demands of justice are sufficiently recognized and asserted, may it not also be so far relaxed, that ultimately even the impenitent may, either entirely or in part, escape the punishment denounced against them? The moral influence of a system from which such inferences are deducible must be too feeble to promote the obedience, the order, and happiness of mankind.

From all these defects, the system embracing the atonement is free. While mercy is exercised to the sinner, in this system, justice is preserved inviolate, as far as its moral influence in the divine government is concerned. The importance of obedience, and the heinousness of sin, are exhibited in the most striking and influential manner. The violation of God's law is never forgiven without a full recognition, both on the part of God and men, of the indispensable requirements of justice. In addition to repentance towards God, the gospel requires faith in our Lord Jesus Christ. This is an act emphatically expressive of the great obligations of man, the deep demerit of his sin, and the terrible degree of misery he has justly incurred. The humble penitent comes to the throne of grace, and, with his eyes streaming with tears of godly sorrow for his past conduct, he pours forth his confessions and supplications to God. He beholds the Lamb of God that taketh away the sins of the world, and O how the sight affects his heart. He sees the well-beloved Son of God, by his Father's gracious appointment, and his own voluntary choice, made a sacrifice for sinners, and his mind fills with self-abhorrence for his sin, with awe at the justice, and astonishment at the love, of the Supreme Being. The sorrows of the Saviour through life, his agony in the garden, and his tortures and death upon Calvary, when connected with the immaculate purity and illustrious dignity of the sufferer, assume an infinite and awful significancy. He views them as being not only the meritorious cause of the sinner's salvation, but also as a representation in specimen of the dreadful misery which, but for the Saviour's interposition, would inevitably have proved his fate. He, therefore, while pleading for mercy, lays his hand of faith upon this vicarious sufferer, and confesses that his sins have deserved a punishment as great as that sustained by his substitute, with all the augmentation derived from the infinite dignity and worthiness of his person. While contemplating the peculiar death of Christ, discoveries the most interesting, and calcu

knowledge its excellency and advantages, and to be under its influences and control. But they form to themselves mistaken notions on the subject of that branch which is pure and undefiled: they build on an unsafe foundation; they conceive that if they unite in acceding to the importance and authority of religion, and attend to some of its outward and (if such an expression be proper on such a subject) least momentous particulars, they have fulfilled its requisitions. They behold the object, but do not desire to possess it. They are in error as to the very essence of religion they stumble at the very threshold; and, like Chorazin and Bethsaida, will come into greater condemnation; since, sinking with the light of "the glorious gospel of the blessed God" shining resplendently around them, they refuse to be cheered by its vital and vivifying influences.

The difference then, which exists between speculative and experimental religion must certainly be great. While the speculatist and the formalist may go on day after day, to the appearance of their fellow-men, walking according to the truths of religion, they are destitute of that inward witness which attests that it is not a 'cunningly-devised fable, or a specious and fallacious imposition, which the wisdom of God has devised. The carnal nature exerts its powerful sway in their various actions; and though the first appearance may deceive, a closer attention will manifest that they still lack "the one thing needful." Even that man who may descant upon the blessings and privileges of Christianity; who may illustrate it by his expositions; and who may wade very far into the labyrinths of speculative truth, may be as far from the kingdom of heaven as the east is from the west. publicans and harlots, the vilest of the vile, transformed by renewing grace, will enter with joy and gladness into the mansions of eternal felicity, while the learned sinner, with an unsoftened heart, will lift up his fiery eyes in the lake that burns for ever and ever.

ད

The

The experimentalist is in a certain and happy state; he has embraced the gospel with all his heart. His nature has been renewed: he has been born of water and of the Spirit: he is in possession of that faith which purifies the heart, and "justifies the ungodly." He can lay his hand upon his heart, and, with the most sincere and indubitable satisfaction, point to the witness which he there feels of the truth and blessedness of the gospel. He is convinced

131.-VOL. XI.

not only by reason, but also by experience, a guide which "opens wisdom's way;" and, in the prospect of his final dissolution, can triumphantly and delightfully exclaim: "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though, after my skin, worms destroy this body; yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another." Thus his reason and his understanding cordially unite with his affections in the delightful work of his salvation.

The system of the Christian religion was devised, and is adapted for other purposes than those of speculation. Its astonishing and invaluable privileges were intended really to be partaken of, as well as to be believed in; to be subject to practice and experience, as well as to theory. The Christian religion is designed to restore to man the long-lost image of his Creator; to alleviate the toils and contingencies of life; to regulate his desires and actions; and to inspire him with the hope of a future and incorruptible inheritance in eternity. And does it not most unequivocally answer its design in the heart of the true Christian? Does it not display all its efficacy and beauty in such a character? The divine Spirit applies the doctrines of truth with power to his soul. If in prosperity, he is preserved from pride and forgetfulness; and his breast is expanded with heavenly benevolence: if in adversity, his reliance is on his Saviour, in the hopes and promises of the gospel; though storms may beat around him, he is securely fixed upon the rock of ages;" and in the midst of appalling darkness, supernal light arises in his soul. "He is a happy example of light and love. He perceives the excellency and suitability of spiritual objects, possesses an ardent attachment to them, feels their divine energy upon his soul, and hence it is that his religion is of an experimental nature." Not so the man whom a speculative religion has unhappily possessed; all his hopes are uncertain and vain; all his reliances are falsely placed; he has no comforts springing from heartfelt experience; he grows cold to religion; neglects its requirements, and, feeling not its power, loses all its blessings.

It is experience which is the true test of the Christian, whereby he indeed finds the gospel to be "the power of God." The longer he lives, the more he becomes con- { vinced of the corruption of his own heart, and of the vanity and instability of the world; while his desires after God, after holiness,"

3 R

979

ON DRUNKENNESS AND ITS EFFECTS.

AN amiable and intelligent physician in Dublin has, on several occasions, through the Morning Post, drawn public attention to this demoralizing vice, with the purpose of dissuading the working classes in particular from the practice of it. His essays are rather long; but the following extracts will, it is hoped, tend to direct serious attention to the subject. The police reports prove that the pernicious effects of drinking are as extensively felt in this part of the country as in Dublin; and, were a society established for the purpose of correcting the practice, it is very probable, that the happiest consequences might be produced. Perhaps those worthy individuals who have interested themselves lately in endeavouring to prevent the profanation of the Sabbath, would find it an important auxiliary to their well-meant exertions, and they would not fail to meet with powerful co-operation.

We would be very far from wishing to prevent or check unnecessarily, the few humble recreations and enjoyments of the working classes; but by kindly advice, their indulgences might be so regulated, as to prove a blessing to their families instead of being a 'curse to society."

'I shall commence with a remarkable little narrative of an event which occurred to the great and good Sir Matthew Hale, when he was a young man, together with an extract of a letter from him, when afterwards Lord Chief Justice of England. And I may here propose, if you should so value this letter, that you read it yourselves, individually-read it for your familiesread it for your acquaintances, keep it safely by you, and read it for your children when they are grown to that age, in which they will have to mix with men, and be otherwise exposed to bad company, bad examples, and deluding and cruel temptations. I wish that you had always laid out, and would henceforth always lay out your pence as well. I shall say no more hereon, but proceed to Sir Matthew Hale:'

980

The great Example of Judge Hale. "Judge Hale, Lord Chief Justice of England, in his youth was fond of company, and fell into many levities and extravagancies. But this propensity and conduct were corrected by a circumstance that made a considerable impression on his mind during the rest of his life. Being one day in company with other young men, one of the party, through excess of wine, fell down apparently dead at their feet. Young Hale was so affected on this occasion, that he immediately retired to another room, and, shutting the door, fell on his knees, and prayed earnestly to God that his friend might be restored to life, and that he himself might he pardoned for having given countenance to so much excess; at the same time he made a solemn vow that he would never again keep company in that manner, nor drink a health while he lived. His friend recovered, and Hale religiously observed his vow. After that event there was an entire change in his disposition; he forsook all dissipated company, and was careful to divide his time between the duties of religion, and the studies of his profession. He became remarkable for his sober and grave deportment, his inflexible regard to justice, and a religious tenderness of spirit, which appear to have accompanied him through life."

Extract from Judge Hale's Advice to his Grandchildren.

"I will not have you begin or pledge any health, for it is become one of the greatest artifices of drinking and occasions of quarrelling this day in the kingdom.

"Avoid that company and those companions that are given to excessive drinking; you shall thereby avoid infinite inconveniency, that will necessarily arise from such company. For you must know, that it is a principle among such people, that they must draw others into the same excess and disorder with themselves: they cannot endure that any man in the company should be sober and in his wits, when they make themselves drunk and mad; for that they think to be a reproach to themselves; and if they can bear drink better than you, (which, you must know, they take to be their glory and perfection,) if they can but drink you down, you become their laughing-stock and perpetual slave.

"Therefore, if you meet any person given to excess of drinking, remember that your grandfather tells you such a person is not fit for your company: you must