and humanity. A state of idleness is, perhaps, more than any other, incompatible with a state of salvation. Its snares are more dangerous than the temptations of business. Equally just and merciful was the doom pronounced on Adam, "By the sweat of thy face shalt thou eat bread." Innocent man in paradise was not made for idleness; and man, corrupted and depraved, is incapable of employing a life of ease and leisure to any happy purposes. Though relaxation is often necessary, yet we should unbend by exchanging one employment for another. We should consider our recreations in the light of duties; nor ought we ever to forget, that "of an accountable creature, duty is the concern of every moment, since he is every moment pleasing or displeasing God." It is, therefore never without peril that we expose ourselves to the temptation of having no definite object regularly to engage our attention. This is one great danger arising from the modern practice of breaking up the domestic system, and seeking, during the months of summer, what is called relaxation at a watering-place.Ibid.

66 EVEN SO, COME, LORD JESUS." On, how sweet to be wholly Christ's, and wholly in Christ! to be out of the creature's owning, and made complete in Christ; to live by faith in Christ, and to be once for all clothed with the created majesty and glory of the Son of God, wherein he maketh all his friends and followers sharers; to dwell in Immanuel's high and blessed land, and live in that sweetest air, where no wind bloweth but the breathings of the Holy Ghost; no

SECRET OF LIVING EASY.

An Italian bishop having struggled through great difficulties without complaining, and met with much opposition in the discharge of his functions, without ever betraying the least impatience, an intimate friend of his, who highly admired those virtues, which he conceived it impossible to imitate, one day asked the prelate if he could tell him the secret of being always at ease. "Yes," replied the old man, "I can teach you my secret, and will do so very readily. It consists in nothing more than in making great use of my eyes." His friend begged him to explain. "Most willingly," said the bishop. "In whatever state I am, I first of all look up to heaven, and remember that my principal business here is to get there: I then look down upon the earth, and call to mind the space I shall shortly occupy in it: I then look abroad into the world, and observe what multitudes there are who in all respects have more cause to be unhappy than myself. Thus I learn where true happiness is placed, where all our cares must end, and how very little reason I have to repine or complain."

The REVEALED DOCTRINE of REWARDS and PUNISHMENTS. BY RICHARD WINTER HAMILTON, LL.D., D.D., Leeds. 8vo. pp. 575.

Jackson and Walford.

(Concluded from page 370.) DR. HAMILTON employs the term "re

vealed" in its most extended and compré hensive sense. The Bible is not the only revelation of man's nature-that nature is its own revelation which the Holy Scriptures corroborate and establish, while they exclu sively make known as connected with it the doctrine of rewards and punishments arising

out of its necessary relation to law and moral government, and its constituted relation to Christianity as a system of legislation, as well as a remedial provision of Infinite mercy.

The natural immortality of man is the great fact of his nature-a fact interwoven with the history of the entire species without one exception, and which must remain unaffected and indestructible, whatever changes may take place in his physical condition and his moral relations. Man is an existence whether for good or for evil which defies annihilation, whose prospective eternity is as certain as his present consciousness. His fall in its natural and moral consequences on account of his immortality was a shock to the universe. From these consequences stretching into eternity there was no escape-no alternative in the possible loss of existence. Could there have been such an alternative, and the race have died off leaving only the memorial that they had lived and sinned and perished, is it within the range of thought to imagine that a remedial system involving such tremendous sacrifices as are implied in the great mystery of godliness, God manifest in the flesh, would have been devised and adopted by a Being wise in council and mighty in working, who ever proportions the means to the end, and whose own glory in all his objective manifestations must be his chief and ultimate design. If man lost his natural immortality, or, which is the modern notion, forfeited his conditional immortality, by the fall, to this extent he must have placed himself on a level with the beasts that perish-he could not with truth have been described, either before or after his apostasy, as made a little lower than the angels, and clothed with glory and honour. Besides what glory could have redounded to a Divine Saviour in his condescending to identify himself with such a nature? To become a man, according to this hypothesis, would have been to become a creature destitute of immortality-and to what end?-to place some of these creatures in a condition to obtain an immortality not existing in the person of their surety the man Christ Jesus (Heb. ii. 17); and to expose the countless myriads of others to a curse much more terrible than the mere forfeiture of existence at death,-the endurance of unutterable woes and agonies, in a state beyond the present and for an indefinite period, --a punishment not contemplated in the original curse, and which is both created and inflicted by the intervention of Christianity. With some degree of scorn, well may we ask the theological sciolists, who maintain these absurdities, referring to the vicarious death of Christ,-was this "the joy that was set before him?" and for which "he

endured the cross and despised the shame?" We adhere to the old divinity. We believe that wherever there is accountableness there is immortality; that the consciousness of the one is the assurance of the other; and that a creature of whom both may be predicated must be the subject of reward or punishment, either the heir or the possessor of immortal happiness or of eternal misery ; that this is the law and constitution of his being; and if proof of this, irrefragable and conclusive, be demanded, we triumphantly refer every sincere and competent inquirer to the volume before us. He will here learn that while Scripture avouches all the great characteristics of man, the spiritual, the accountable, the immortal,-it likewise appropriates all the great ideas of law, as dictated by reason and experience, in injunction, in obligation, in sanctionthat in every sense it is a system of rewards and punishments. In the third and fourth Lectures as preparatory to the awful subject of future punishments, Dr. Hamilton shews, with great power and eloquence, that, in relation to the resurrection and the judgment, Christianity assumes the shape of a law and exercises the authority of a jurisdiction; and that under revealed grace the conduct of the truly religious is constituted rewardable:

"The judgment-seat is not the mercyseat. We must regard this awful transaction as an inquest into character. It is in our character as responsible agents that we must give account of ourselves to God. In that simple condition shall we stand there. The question is only implicitly, whether we have obtained mercy, and found grace in the sight of God? the question, truly and directly is, Whether such mercy and gracesupposed to have been received — have moulded the righteous character, and stamped the holy life? These sovereign favours are reflected in their proofs, but the proofs are the exclusive subjects of the scrutiny. The merit of Christ is still the ground of hope. The power of the Holy Ghost is still the cause of difference. the adjudication proceeds on the evidence of character and conduct. Not the righteousness but the mind of Christ. Not the gift but the sanctification of the Spirit. Faith is dead without its work, love is dissimulation without its labour, hope is not hope without its waiting patience, repentance needs to be repented of without the fruits meet for it. These statements are due to a healthy masculine Christianity. It is a system of rewards and punishments. The Christian is a candidate for the approval of his Judge. He labours that whether present or absent he may be accepted of him. He is a probationer for that sentence, 'Well done good and faithful servant !' It is not

But

a holy humility to hide and weaken views like these. It is false and profane to set any honours of mercy against them."

Perfectly do we sympathize with the Lecturer in the sentiments conveyed in the noble paragraph with which he concludes his third discourse: "The men who have most clearly and triumphantly vindicated the unmixed purity of the Divine grace, to whom it was most reverently dear, even saturating all their thoughts and emotions, have ever thus spoken of duty and its remunerableness. We will be no parties to the dilution of their vigorous style. It agrees with the words of the Lord which are pure words.' We will not enfeeble it by explanation, nor dishonour it by conces sion. Duty would cease to be duty, if not urged upon such terms. All will admit that this would be true, were it attempted against law, that it would surrender its authority, betray its name, and contradict its notion, but for its sanctions. Yet, what

is law, save the handwriting of duty? Was it a sordid thing in the lowly suppliants for mercy to emulate the crown of eternal life? It was thus that the ancient saints had respect to the recompense of reward,' and struggled for a better resurrection;' it was thus that the first propagandists of the gospel, amidst the gathering clouds of mortality and the rising terrors of martyrdom, could address their converts, 'Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward;' could each lift his eyes to heaven, and assuredly exclaim, I have fought a good fight; I have finished my course; I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.'"-p. 181.

On the subject of the rewardableness of the truly religious, or the doctrine and promise of rewards under the revealed grace of the gospel, Dr. Hamilton very justly and seasonably rebukes a class of so-called Christians, who approach the subject with jealousy and dislike, because they suspect its interference and incompatibleness with salvation by grace. "In maintaining all truth," the Lecturer observes, "we shock many classes of persons and many orders of feelings. Why are they who oppose the theology of Christian rewards only to be accommodated and soothed? Are they the most worthy defenders of Divine grace? they the most devoted asserters of morality? Are they the men of large views, of connected ideas, of holiest principles? We must revere the diction of Scripture, nor trust ourselves to refine upon it."

Are

After connecting our natural ideas of

right and wrong with the pleasures or pains which follow on certain courses of conduct, with the proper exceptions and limitations, repudiating the theory which places virtue in pleasurable emotions, the Lecturer observes: "We bow before its holy essence as enshrined in eternal neces sity, we adore its perfect image in God. But that which accompanies or succeeds compliance with it, is its enforcement. Vice is its opposite, deterred by the opposite to real happiness. Destruction and misery attend on wicked doings. These effects are only the more silent operations of conditions which the revealed law avows: 'Obey my voice that it may be well with you;' 'If ye walk contrary unto me, I will walk contrary unto you.' Then follow some important and acute distinctions between Divine and human governments, between law as it operates in the present and as it will operate in the future state. Its sanction of reward is maintained throughout the whole; but is shown forth more especially as conferring glory, honour, and eternal happiness in the life to come. Not only is it exhibited as compatible with grace; but its basis is laid in the mediatorial system. All is done through Jesus Christ and in his name. "We would found the doctrine of rewards aright," says its fearless exponent; "but we would speak in no tone of exception and excuse. Whatever its relations and its reasons, it is a perfect doctrine, to be understood and defended in itself. God, the rock of faithfulness, binds himself to it. It is not that pseudo-scheme which stipulates his dishonour, by the allowance of a sincere, instead of a complete obedience, itself adjusted and accommodated to a mitigated law, (a predicament which, by its terms, must make insincere what it tolerates as incomplete ;) but an order and arrangement which insisted on against the substitute of man, a perfect obedience even unto death, ere the imperfect virtues of them, upon whom the penalty has no farther claim and force, could be approved, and still exhibiting that obedience as the exclusive ground of approval. This course being settled, God having engaged himself to it, there arises an order which he authorizes, an expectation which he fulfils: God is not unfaithful to forget your work and labour of love.' Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.'"—p. 197.

In arguing this great question, Dr. Hamilton first disclaims the notion that a mercenary feeling is implied in this idea and expectation. He affirms that "religion never proposes itself to an abstract disinterestedness in man." He then shows that whatever was rewardable at any time and

are

in any circumstances, on account of its own intrinsic qualities or its agreement with the nature of things, must be always rewardable; that an analogy will be found to the conditions of reward, in the highest examples as well as in the lowest forms of moral nature. It is then assumed, that if human conduct, so influenced and performed, be acceptable, it must be capable of praise, as the opposite would be liable to blame; that those dispositions and acts which belong to a moral order and classification, being good in themselves, and described in holy writ as "good works," consequently rewardable. Under the particular head, that "Christianity is moral administration," that "it is a kingdom," the author proves that its immediate blessings enter into this form, while it authoritatively addresses the children of men. He eloquently expostulates with objectors to this view of the gospel, as a perfect law, with all its sanctions, unimpaired and complete. "Why, then, abrogate the sanctions of moral government at the moment of its most solemn inauguration? Why invalidate its very meaning and support in its most signal crisis, just as it is adopted and incorporated into the greatest system of order and sway which ever can be framed ? deprive it in such a conjuncture of all that is vital and executory? Why invest it with newer dignities, while it is shorn of all inducement and defence? Why speak of its mightier power at the time that it is abandoned without any means of enforcement? Destroy its sanctions, you destroy itself?"

Why

In pursuing his subject the writer inquires, how far those things which by fixed constitution must be esteemed rewardable are in themselves pleasing to God; and since, whatever pleases God must conduce to his glory, he further inquires whether there be proof that his glory is thus promoted, whether he has declared that Christian obedience is so regarded and admitted by them as subservient to this end. The argument is confirmed by induction; facts are adduced to establish it; while that good works look properly for reward is inferred from their source and from the purpose of their inspiration; and the perfecting link in this chain of ratiocination, is the fact announced in Scripture by Christ and his apostles, that "the world shall be judged in righteousness."

Of the objection, that duty precludes reward, the author deems it superfluous to undertake the refutation. "For duty," he remarks, "is correlative to authority. They are in equipoise. It is monstrous, if it indeed be possible, to think of mere naked unrelated obligation. That duty may be intelligent and reasonable, it must act upon intelligent and reasonable grounds." And he

goes on to say, in closing this branch of the subject: "On no account would we suppose that the measure of rewards in any case is regulated by simple justice. These rewards belong to a great settlement of moral righteousness. They maintain an important place in moral government. He who receives them is treated as one that worketh righteousness.' But were they stinted to any standard or proportion of justice how small would they be! Other considerations often attach to earthly honours bestowed for ser. vices of the council or the field. There is royal generosity and bounty. A precise calculation would destroy the grace. Let us remember that while God is faithful and just' to us, these attributes have respect to that which can endure their severest application. Messiah has brought in an everlasting righteousness.' There is an evangelic constitution; all whose 'promises are yea and amen.' We can now better understand the glorious eminence of these rewards. Though they are perfected to us through duties, yet we feel their mighty excess. Of them we are unworthy. They contrast with our 'unprofitableness.' Though they follow in an order of rule, though they are adjudged, they are infinitely munificent." Lest, from this qualifying statement, any perverse reader might draw an unintended and injurious concession, it is thus guarded: "But that the idea of reward may not be lost by being swallowed up in mere mercy,-which would convert it from its strict character to that of sovereign or adventitious gift, we must remember that it admits of degrees. Were all who differ in moral excellence to receive the same honour, that difference would be slighted as much to the injury of those who fell short as to the disparagement of them who surpassed. Reward must imply proportion. This proportion does not respect the outward act alone, but the internal man-the whole man.'

On the distinctions of future reward, in harmony with the great doctrine, and as necessary to its perfection, Dr. Hamilton is most happy both in his statements and illustrations. These distinctions, he shows, arise out of our consciousness; are agreeable to the truth of things; are practically employed in scriptural admonition "for instruction in righteousness;" in which we are exhorted to aspire after the highest degrees of glory, to become behind in no gift, waiting for the coming of our Lord Jesus Christ; and in connection with which prayer is offered for believers "that their love may abound yet more and more, that they may approve things that are excellent, that they may be sincere and without offence till the day of Christ." Contracted as our space is, we must make room for the paragraph which

immediately follows: "These states of mind and conduct are regarded in their intimate connection with heaven, as meetness for it, as germs and earnests and preparations, yearnings which it only can satisfy, and tastes which it inspires. And still more declaratively is this connection told: Giving all diligence, add to your faith, virtue; to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the know. ledge of our Lord Jesus Christ. If ye do these things ye shall never fall: for so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord Jesus Christ.' The original gives the thought far more elegantly and fully. The word 'add,' which governs all these cumulative virtues, is the same with 'minister,' which bestows this 'abundant entrance.' If we 'minister' these virtues, they will minister' this entrance' in a surpassing manner. They will turn it into a glorious progress, with greeting and acclaim, with festal garland and triumphal arch. The conception is of a chorus or a choral train. All these graces of the Holy Ghost are like the notes of a musical progression, clear, resounding, sweet, concordant; or, they resemble celestial figures, lovely in attitude, woven in movement, harmonious in voice. And when the saint expires, his faith, his hope, his love, his humility, make sweet music to him, falling like a requiem upon his departing spirit with a blended strain ; or, as a sister-band, gathering around that spirit, animating it and strengthening it, they ascend and descend upon it, they point its way, entone its song, and carry it on their wings to heaven."-P. 219.

In sustaining the argument for the existence of degrees of reward, we are told, that if there be no such distinction we must allow that there are no distinctions of character, for character is capacity and security for reward, and it is further maintained that in whatever these suppose, inspired authority always stamps the impression of what is strictly personal. Here, again, the free, rich, and sovereign grace of God is proclaimed as the prerequisite and initiatory of all personal and spiritual excellence, however variously marked in different individuals. But at the same time it is declared that this grace interferes with no personal relation, and absolves from no personal responsibility. The doctrine of accountableness under all possible circumstances of existence, where there is a physical power to obey, at the close of this Lecture, resumes the prominence awarded

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to it in the Preliminary Discourse. On this point we are assured Scripture never wavers in its language; and we hope that the force of what follows will be felt by a certain class of preachers and theologians by courtesy, who, in their zeal for man's nothingness and extreme prostration by the fall, virtually relieve him from his responsibility. The Scripture "calls upon all who have the physical power of action, to act. 'Be converted;'Make you a new heart and a new spirit;' Repent of thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee;' 'Cleanse your hands, ye sinners; and purify your hearts, ye double-minded.' It is to be feared that we concede too greatly to prejudice; that we equivocate with these explicit terms; that we qualify their earnest tone of responsibility. Do we find a commandment laid upon men accompanied with an explanation that they cannot obey it? Why should we divert its point and weaken its strength? Why should we falter in urging it, when it is enunciated from on high, without apology or reserve? Why should we soothe men with the notion of the inadequacy of their powers to meet the requirement? When we show them out of the law' and out of themselves, that the state of their will is the only bar, they understand the charge, they feel it, they are ashamed; but tell them of deficiency of powers, or employ a style of phrase which can scarcely be otherwise construed, they are furnished by you with a sound and reasonable excuse. In the same view may those acts be placed which are related to the conversion of others by our agency. Not shrinking from the healthy language of saving ourselves,' of working out our own salvation,' we are taught that God accomplishes the salvation of man by man. It is supposed of the sinner that 'one converts him and saves a soul from death;' encouragement is given that the wife may save her husband and the husband his wife.' We love not the use of the word instrumentality when a rational being is employed. The act is man's in all that constitutes an act; its efficiency or success utterly depends on the power of God. The manner of the act and the character of the agent are connected with the result. They so spake, that a great multitude believed;' 'He was a good man, and much people was added unto the Lord;' 'We also believe, and therefore speak.' The arrangement, reciprocal and re-active, is fixed: 'I have planted, Apollos watered, but God gave the increase.' The 'planting' and the 'watering' are coupled with the increase,' and are not less necessary as means to the end than the end is to the means. The rules of conduct are even laid down for securing the