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joy, his crown of glorying in the presence of Jesus Christ at his coming. There is a similar expression 2 Cor. chap. i. ver. 14."
Both reason and revelation instruct us to believe that the Creator of the universe wills the bappiness of his creatures, not for his own sake, but for theirs. It would be impious to suppose that our. vices could disturb his peace, or our virtues augment His felicity ; this would be to make a God with the passions of a man, to render the infinite perfection of the Creator dependent on the imperfection of ihe creature. When, therefore, we read of the punishment denounced in the gospel against all manner of wickedness, we may properly consider the threatening as the gracious warning of a wise and affectionate Father, rather than as the tyrannical declaration of a cruel and vindictive God. Vice, and consequent misery arising from loss of health, of character, of fortune, of self government, and other sources, are generally, if not universally, connected together in this world, and we may from reason analogically infer that, if there is another world, they will be so connected there also. Now it hath pleased God, through Jesus Christ, to assure us that there is another world, and to confirm this analogical inference by a positive declaration, that the connexion which we observe here between vice and misery will remain hereafter. This declaration is made to us as if it were the arbitrary appointment of God that punishment should follow sin, rather than a certain consequence springing from the nature of things, that misery should follow vice; but the conclusion rests on the same foundation in whatever way we consider the matter; for what is the nature of things, what is the constitution of this world and of the next, but the positive appointment of God himself ? Transgress and die, is a positive law; Be vicious and be miserable, is a natural law; they are equally the means of God's moral government of free agents; the latter is intimated to us by reason, the former is promulgated by the gospel, and they are, like their Author, boih of them immutable. But these are not the only laws of God's moral government; there is another intimated to us by reason, and clearly made known to us by the gospel, and it is a law which mitigates the severity of the others, which administers consolation to our fears, and strength to our inability ; it is this,-Repent and be forgiven-turn from wickedness, do that which is lawful and right, and though you have sinned you shall save your
soul alive ; this is the voice of Revelation ; and reason says, Cease from vice, and you will lessen if not entirely annihilate the misery attendant on it.
Repentance is a change of mind accompanied by a change of conduct; this change of mind is then most perfect wben it proceeds from the fear of God, from fear grounded on our love to bim, and regulated by filial reverence,and humble confidence in his mercy; and it is then most sincere and certain when it is followed by change of conduct, from viciousness to sobriety of manners, from habitual sinfulness to habitual righteousness of life. A man may be actuated by a fear of punishment, and change his conduct from vice to virtue ; but this does not, strictly speaking, imply such a charge of mind as is essential to true repentance. When a man abstains from murder, theft, robbery, merely because he fears a gallows ; when he conceals his intemperance, pride, envy, malignity, and evil propensities of any kind, merely to preserve his character from censure, and to exhibit a fair outside to the world, his heart is not right, his mind is not changed, his old man is not put off, his repentance is nothing. But--when a man mighi commit sin with secrecy, and, as to all human tribunals, with impunity; when he might indulge his sensuality, gratify his revenge, satiate his envy, feed his malignity, without danger to his bealth, fame or fortune; when he might do these things, and yet abstains from doing them, because God has forbidden bim to do them, and because he is persuaded that God loves him, and forbids him notbing but with a gracious design to preserve him from misery here and hereafter,--then is his repentance sincere, his obedience is a reasonable service, his heart is in a proper state of resignation, humility, love, trust, and gratitude, toward the Author of all good.
AFTER A SUMMER SHOWER.
The rain is o'er-How dense and bright
Yon pearly ciouds reposing lie!
Contrasting with the dark blue sky !
lo grateful silence earth receives
Tlie general blessing ; fresh and fair,
As glad the common joy to share.
The softened sunbeams pour around
A fairy light, uncertain, pale ; New Series-vol. I.
The wind flows cool; the scented ground
Is breathing odours on the gale.
Mid yon rich clouds’ voluptuous pile,
Methinks some spirit of the air,
Then turn to bathe and revel there.
The sun breaks forth from off the scene,
Its floating veil of mist is flung ;
With trembling drops of light is hung.
Now gaze on nature-yet the same,
Glowing with life, by breezes fann'd,
Fresh in her youth from God's own hand.
Hear the rich music of that voice,
Which sounds from all below, above;
And round them throws her arms of love.
Drink in her influence-low born care,
And all the train of wean desire,
Aud mid this living light expire.
EPITAPH ON AN UNFORTUNATE YOUNG LADY.
[The following verses were written by the celebrated philosopher, Dugald
Stewart. In the Annual Register for 1815, they are copied from a volume of poems published by Dr. Drennan. Our readers, we believe, will think with us, that they are distinguished by their elegance and tenderness. They may remind one of Pope's beautiful epitaph on Mrs. Corbett. Both agree in celebrating that quiet, unpretending patience, than which, perhaps, there are few virtues of higher value in the sight of beaven.]
A LINGERING struggle of misfortune past,
When fir'd with hope, or eager for applause,
Her's was the humbler, yet severer fate,
What though no pageant o'er ber humble earth,
Here shall the virtues, wbich her soul possessid,
[Mr. Orton has said, “there is much truth and weight in these lines." This commendation appears rather cold, for the poetry of the passage is as fine as its wisdom. It is an imitation of Chaucer by Dryden.]
He bore bis great commission in his look ;
Glorying in the Cross: A sermon delivered before the Asso
ciated Congregational Ministers of Salem and (its] vicinity, at Malden, Massachusetts, on Tuesday Sept. 8, 1818. By JAMES SABINE, late Pastor of the Congregational Church,
St. Jobns, Newfoundland. Published by request. We feel some reluctance to make any reference to this sermon ; because whatever notice we may take of it, will give the author a consideration to which be is not entitled. Il contains an attack upon the Unitarian clergy of our country, particularly those of Boston, and upon the citizens of our metropolis gene
Sme of our readers may recollect, that it is about a year, since the same person preached a sermon in commenjoration of the benevolence of the citizens of this place, in relieving the sufferings of the inhabitants of St. John's, where he then resided; and had, if we ajistake not, some further agency in expressing their gratitude. The character of the present discourse may he estimated from the following passage.
“ But there is another class of teachers. Certain men crept in una. wares who privily bring in damnable heresies, denying the only Lord, and our Lord Jesus Christ-even denying the Lord ihat bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways, by reason of whom the way of cruth shall be evil spoken of. And through covetousness shall they with feigned words make inerehandize of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.'--Whether this passage of Scripture be a prophecy, or a description of what had actually taken place, or whether it partakes of the nature of both, is of little consequence in our present discussion. It is very evident that the same • Spirit' which speaketh expressly' speaketh truly' when he says that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils. Speaking lies, (not openly) but io hypocrisy, having their consciences seared with an hot iron. These certain men who bring in damnable heresies, denying the Lord that bought them, do it by stealth, creeping in unawares and privily, with feigned words and fair speeches deceive the hearts of the simple, by which to serve not our Lord Jesus Cbrist, but their own belly, do through rovetousness make merchandise of the unwary. In putting these passages of Scripture together, I was never inore forcibly struck with any thing in my life, than with the exact resem