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faculties; and to corporeal exertions, even the sternest necessity is not able to reconcile him. Thus the sluggard passes his days useless to the world, and unhappily to him. self. Should such a man reach the utmost verge of life, his grey hairs cannot be looked upon as a crown of glory, but only as the testimony of a long and useless career: his offspring, if he have any, cannot behold their aged sire with that unmixed reverence and affection, which, under ordinary circum stances, would, in the eye of the world, and in their own breasts, be considered a most sacred and imperative duty; nor can the world at large look upon him in any other light than as an incumbrance to, and a dead weight on, society.

But though idleness in secular matters is bad enough, so bad that every effort should be made to root it out of the mind, yet, when we take a higher view, and survey it in relation to our spiritual interests, surely we shall see plainly its pernicious and destructive tendency. No idle man can be a true Christian. It is possible, indeed, for a man to be diligent in his secular pursuits, without having a proper sense of his religious duties. A variety of motives may urge a man to exertion, all of which may be incompatible with the doctrines and precepts of the gospel; such as an eager desire to amass wealth, an inordinate ambition to rise to an elevated station in society, for the sake of obtaining the praise and flattery of the world, and an innate love of sway. Such motives as these, I repeat, may urge a man to diligence, who has no just knowledge of his moral and religious duties. But no man can practise his religious duties aright, who at the same time neglects the duties which his station imposes upon him.

The sacred scriptures, which command us to work out our salvation with fear and trembling, instruct us likewise to attend to our several duties in life, and to fill our respective stations with credit and advantage. The good man has a proper sense of the value of time; and this sense of its impor tance, and the reflection that one moment lost is lost for ever, enables him, through divine assistance, whatever inclination he may have formerly felt to idleness, to keep to the post of duty, and to attend sedulously to the duties of his calling, as consequent on, and subordinate to, Christian faith and practice.

Edenhall.

THOMAS IRELAND.

*** The author informs us, that the preceding essay was composed for his pupils, and divided into short dictates for their accommodation.

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I OUGHT sooner to have acknowledged to you the great pleasure I derived from the performance you were so kind as to give me at Northampton. I have read it with as much attention as I am able; and though the subject is involved in so much difficulty, I admired the perspicuity with which it was treated, so as to be within the limits of an ordinary capacity. There is a precision and comprehension in the choice of terms, and a luminous track of thought pervading the whole, which, according to my apprehension, has scarcely been equalled, and never exceeded, in the discussion of such points. I do think you have steered a happy medium between the rigidity of Calvinism and the laxness of Arminianism, and have succeeded in the solution of the grand difficulty-the consistency betwixt general offers and invitations, and the speciality of divine grace. This interesting question is handled with masterly ability. I am particularly delighted with your explicit statement, and vindication, of the established connexion between the use of instituted means, and the attainment of divine blessings, and the consequent hypothetical possibility of the salvation of all men, where the gospel comes. On this point, the representation of Calvinists has long appeared to me very defective; and that, fettered by their system, they have by no means gone so far in encouraging and urging sinners to the use of prayer, reading the scriptures, self-examination, &c. as the scriptures justify. They have contented themselves too much with enjoining and inculcating the duty of faith, which, however important and indispensable, is not, I apprehend, usually imparted, till men have been earnestly led to seek and to strive. Here the Arminians, such of them as are evangelical, have had greatly the advantage of the Calvinists, in pleading with sinners. Your great principle of the design of religion, in every dispensation of it, being intended as a pursuit of the plan of divine government for exercising the moral powers and faculties of creatures, is good and noble, and gives continuity and harmony to the whole scheme. I lent your book to B, commonly called 'Squire B, who is much pleased with it, and only wishes you had expressed yourself more fully in favour of

THE SOUL DOES NOT SLEEP.

the general extent of Christ's death. I think you have asserted it by implication, though I wish you had asserted it unequivocally; because I am fully persuaded, that it is a doctrine of scripture, and that it forms the only consistent basis of unlimited invitation. I think the most enlightened Calvinists are too reserved on this head, and that their refusal to declare, with the concurrent testimony of scripture, that Christ died for all men, tends to confirm the prejudices of the Methodists, and others, against election and special grace. With this small exception, if it be an exception, your work appears to me entitled to the highest approbation and applause; and I cannot but hope that it will have an important effect in bringing good men nearer together, than which I know nothing more desirable. Wishing you much success in every labour of your hands, I remain, dear sir, with high esteem, your affectionate brother,

ROBERT HALL.

ON THE EVIDENCE FROM SCRIPTURE, THAT THE SOUL, IMMEDIATELY AFTER THE DEATH OF THE BODY, IS NOT IN A STATE OF SLEEP, ETC.-NO. III.

(Continued from p. 175) In reflecting upon the opinion of the soul's sleeping between death and the resurrection, there will be found an obvious contradiction in terms, at which every philosophic mind must stumble in limine. If the soul is the immaterial part of man, and if sleep is a suspension of the functions performed by the material organs of his body, then sleep cannot be applied to the soul.

It has indeed been said, that sleep affects the mental as well as the bodily powers; but this is a gratuitous assumption, a petitio principii. What are dreams? Should it be answered, that when we awake, we are not always conscious of having dreamed; may be rejoined, Neither are we conscious, at night, of what we have been thinking through the day. Should the various organs through which sensations are communicated to the soul, by being suspended in sleep, be any hinderance to its operations, this obstruction will be removed at death.

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"If it be demanded why any one should imagine that the soul may think, perceive, and act after death, when it doth not do this in sleep, &c. the answer is, because these enclosures and impediments which occasioned the forementioned intermissions, and those great limitations under which it labours at all times, will be removed with its enlargement out of the body. When it shall, in its proper vehicle, be let go, and 2D. SERIES, NO. 5.-VOL. I.

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take its flight into the open fields of heaven, it will then be bare to the impressions of objects; and why should not these impressions, which affected the nerves that moved, and affected the vehicle and soul in it, affect the vehicle immediately, when they are immediately made upon it, without the interposition of the nerves? The hand which feels an object at the end of a staff, may certainly be allowed to feel the same by immediate contact without the staff. Nay, why should we not think that it may admit of more objects, and the knowledge of more things, than it can now; since, being exposed all around to the influences of them, it may be moved only by visible objects, just at the extremities of the optic nerves, by sounds at the auditory, &c. but because as it were all eye to visible objects, all ear to audible, &c.? And why should we not think this, the rather because the soul may be also perceptive of finer impressions and ethereal contacts, and consequently of more kinds of objects, such as we are now incapable of knowing? And then, this being so, why should we not presage, that other endowments, as faculties of reasoning and the like, will be proportionable to such noble opportunities of knowledge? There seems to be nothing in this account impossible, and therefore nothing but what may be."

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The principal passages of divine revelation upon which the sleeping system is erroneously founded, are—"Many of them that sleep in the dust of the earth shall awake," Dan. xii. 2-" And the graves opened, and many bodies of the saints which slept arose," Matt. xxvii. 52.—“ David, after he had served his own generation by the will of God, fell on sleep, and was laid to his fathers, and saw corruption," Acts xiii. 36.-" Now is Christ risen from the dead, and become the first-fruits of them that slept," 1 Cor. xv. 20.-"We shall not all sleep, but we shall be changed," ver. 51.— "If we believe that Jesus died and rose again, even so them also which sleep in Jesus, will God bring with him,” 1 Thess. iv. 14. Let us now try these by the ordeal of unprejudiced criticism.

The word sleep has a variety of meanings in the sacred oracles. When applied to the death of the righteous, it is generally intended to convey the comfortable truth, that they as willingly and contentedly lay aside this mortal life at death, as a fatigued traveller retires to sleep at night. In this sense, the word sleep is in the Holy Scriptures applied to the bodies, and not to the souls, of the righteous. Hence, if in this

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case it can be applied to an individual, and historical narration ascribes sleep to his body, and not to his soul, at death, then we may legitimately apply the same to others in a similar situation.

In the history of the martyrdom of St. Stephen, we are informed, that when his brutal murderers had accomplished their diabolical purpose," he called upon God, saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell on sleep," Acts vii. 59, 60. From this short account of the violent death of this protomartyr, it may be fairly inferred,

1. That his violent death is called a sleep. 2. That he died in the full persuasion that the Lord Jesus Christ would immediately receive his soul.

3. That as his soul was immediately received by Christ, the sleep which is mentioned could only apply to his body.

These inferences may safely be used as formula, to which all those passages, upon which the sleeping system rests, may be brought and measured. "Many of them that sleep in the dust of the earth shall awake," Dan. xii. 2. Bodies when laid in the dust soon become decomposed, and the different particles frequently get scattered at an immense distance from each other; and should the soul be sleeping with them, it must be divided with these particles, and lead to the unphilosophical notion, that the soul is divisible. And should any animal incautiously swallow any of these particles, to which a portion of the soul is annexed, we should have a fraction of a spiritual substance united with the brute. This absurd conclusion cannot be avoided by saying, that the soul sleeps in a separate state, for the passage expressly mentions "the dust of the earth." Here the abettors of the system are reduced to the dilemma of either maintaining the absurd position of the soul being divisible, or acknowledging that the passage refers merely to the body.

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"And the graves opened, and many bodies of the saints which slept arose,' Matt. xxvii. 52. We make no pretensions to satisfy the fruitless inquiries of those who ask,-Whose bodies were those that arose? Where were their souls between the periods of their death and resurrection? What became of them afterward? We have merely to observe, that the text applies sleep exclusively to their bodies.

"David, after he had served his generation by the will of God, fell on sleep, and was laid to his fathers, and saw corruption," Acts xiii. 36. The last clause of

this verse evidently proves that the apostle applies sleep only to the body of David, which has, ages ago, by its own decomposing tendency, mingled with its kindred earth.

"Now is Christ risen from the dead, and become the first-fruits of them that slept," 1 Cor. xv. 20. These being also the words of St. Paul, we have a decisive proof that he does not mean the souls of believers fall asleep at death; for in his epistle to the Philippians, ch. i. 2, he says that he had "a desire to depart, and to be with Christ." This explanation will also apply to 1 Thess. iv. 14. It must then appear evident to every unbiassed mind, that the passages which are brought forward to support a gloomy system, are glaringly misapplied. T. R.

Huggate, March, 1831.

THE ALIBI.

(By th, Rev. J. Y ung.)

"Such things I've heard and read of, but before
Gave no full credence to them; and e'en now
They do astound me. Yet I doubt no more:
And in believing them, dare not deny
The hand of Him who balances the spheres,
And guides the swallow's emigrating flight,
Is in them; who out of seeming evil,
And evil's self, (for some brief while allow'd,)
Elicits lasting good."
RECORDS.

"SEVEN hundred years ago, and upwards, when as yet the die was not cast, or the fatal arrow drawn which pierced the heart of Harold, on the plain of Epiton, and determined who should be the masters of our happy isle, whether those in whose veins the hot blood of the Danish race flowed, or those whose cooler, though not less fierce, temperature was of Norman extraction:"

Thus far I had proceeded in my projected piece, intending to furnish a sketch of the fortunes of William Henry Joceline, or some one at least of the renowned De Percies, the brave progenitors of a long line of noble lords of Petworth, from whom descended the coronet which now adorns the brow of the eighteenth lord of that paradisiacal domain-George O'Brien Wyndham, earl of Egremont,—when a gentle but familiar rap at my study door, broke off my cogitations, and, permission being given, a beloved friend, of the cacoethes scribendi order, entered. Glancing over my manuscript, which lay before me, he exclaimed, "Seven hundred years ago! why, in the name of sober reason, wander so far for a subject, while facts,

Thick as autumnal leaves which strew the brooks In Vallombrosa,'

crowd you round, as if to court your

THE ALIBI.

attention, or solicit the exercise of your ready pen? An affected attachment for the antique is ridiculous, and if writing, not merely for the amusement, but the benefit of others, why not fix on themes best calculated to accomplish your object, both from their modern date, as well as their applicability to the present and common affairs of life?"

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There was a spice of raillerie in my friend's manner, of such original character, as conveyed correction, or something very like it, to my mind, of the folly of my original purpose, much more effectually than the most profound and logical disquisition could have done, although proceeding from a more serious mentor, or pompous, sage professor of casuistry. "Perhaps," he continued, your port-folio is exhausted; if so, for once stoop to become my amanuensis, and, with your assistance, my rough tale may at least become passable. I admit, indeed, my statements will be second-hand; as, however, I received them from the mouth of the individual concerned, I can pledge myself for their correctness.' The necessary preparations having been made, my friend began as follows:

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A less number of years than that at which your tale commences, even after you have removed the ciphers from it, have passed, since my tour, with which you are acquainted, was performed. Leaving the place in which I had taken up my abode on the preceding night, at an early hour, I embarked on board a steamer, one not inferior either in size or accommodation to many of which the metropolis of our own country boasts. On entering the cabin, I found many who, like myself, were bound across the mighty waters. There was, as is usual in such conveyances, a medley of personages, whose countenances, costumes, and conversations, furnished ample material both for the pen of the satirist and the pencil of the painter. I had not long been seated before an addition was made to our party, by the entrance of a person enveloped in a large travelling cloak. He bowed, and silently took his seat immediately opposite where I sat. I perceived on his countenance evident traces of sorrow, which gave to his dark complexion a thoughtful cast that interested me. His eye was generally buried beneath a scowling brow, that was however occasionally lit up by a fire which circumstances struck out. A smile did but seldom illume his physiognomy, and, when it did, it was neither of pleasure nor of scorn, but evidently of pity, occasioned by the engagements or conversation of his fellow-travellers.

219

My curiosity was excited to know who and what this singular being might be—for singular he appeared-and it was at length gratified. He remained not long below, but, folding round him his cloak, which he had partially thrown off, he ascended the ladder, and walked the deck: there I joined him, and soon found him to be a social and communicative person, above what his forbidding exterior would have indicated: nay, there was a degree of vivacity about him, an elasticity of spirit, which, like some tuneful instrument, only required touching to send forth cheerful notes.

By the time we had reached the pier head where we were to disembark, we found ourselves old friends, having been schoolfellows. We put up at the same inn, and, entering into free conversation, the way by which we had been led, and the providential interpositions we had experienced, in connection with our present views and future prospects, engaged us so fully, that hours had passed away before we were aware of it. I had before learned that he had entered the ministry; and, adverting to the pleasure which an individual must enjoy, of enlarged mind and devoted spirit, who is so engaged, when success attends his labours, he replied, with an animation I shall not soon forget,

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Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." But he had also to suffer as well as to enjoy, and the greater part of his sufferings evidently arose from his official calling-hence, referring to other ministers, he inquires, Are they ministers of Christ ?—

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I speak as a fool, I am more: in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft, &c." -2 Cor. xi. 23-28. And now, as then, a thorn is sometimes given in the flesh, lest pride should exalt, and the condemnation of the devil ensue. "Yes, sir," he continued, "even to the present day, the fact is experienced, the servant is not greater than his Lord.' If I am not wearying you, a few words relative to myself will exemplify the statement I have made, and serve to act as a beacon to others, while it tends

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To assert eternal providence,
And justify the ways of God to man.'

Having assured him he would oblige me by the statement, he thus proceeded :

"The call of friendship induced me, a short time since, to take my place on board

a packet boat, in which I proceeded to the Humber. The morning was raw and damp, affording strong indications that one of those depressing days would follow, which are not unfrequent in our country in the month of February. Immediately on getting on board, I hasted below to escape the chilling haze, which fell thickly, and a piercing wind, which blew from the coldest point of the compass. Neither the size nor nature of the accommodations afforded, nor the number or character of the passengers already on board, is necessary to be distinctly stated. It is sufficient to observe, in reference to the former particular, they did not in any sense rise above mediocrity, but might perhaps fall some degrees below it; while, as to the other, nearly every sitting place was occupied prior to my appearance. The greater part of the passengers were residents in the town we were leaving, and, as far as I can remember, were made up of a pretty equal proportion of the sexes; if, however, superiority in point of number could be claimed, it was without question found on the feminine side.

“I am an admirer of female eloquence, when properly managed, and like those who possess an ear for music, without any know ledge of the science, am frequently pleased where I do not understand it: but when the charms of a lady's speech descends to flippant loquacity, it becomes both unpleasant and offensive. Often have I experienced, that what I should decidedly have preferred, has been the thing I have not possessed. So it was at the period to which I now refer. For there was one, a smart, piquant, forward Miss, who possessed the gift of utterance most wonderfully, who could and did discourse with deafening volubility. I had frequently heard, and doubt not have frequently used the proverb, "What cannot be cured, must be endured." I was now, as indeed I often have been, called upon, not to philosophize abstractedly upon it, but to practise it philosophically. Four hours and a half, or five hours, of such confinement, appears almost an endless period. Yet it did end, and we reached in safety the ancient sea-port of Hull, and a most welcome separation of companionship instantly took place.

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put up. There I deposited my luggage, and, as I had at least three hours upon my hands, according to the information I had received, before the packet would leave, I determined to avail myself of the opportunity to examine those parts of the town which I had not previously seen. I accordingly sallied forth, and, after viewing the chief divisions, and fatiguing myself with my ramble, returned to the pier a short time before the appointed hour, to inquire after my conveyance. You may better judge of my perplexity than I can describe it, when I inform you, that the information I had received as to the time of leaving was incorrect. The vessel had sailed upwards of an hour already. There was now no possibility of leaving Hull for the place of my destination, until the following day: the only resource left me, to preserve myself from that torment to an Englishman, ennui, was to endeavour to forget my disappointment, and reconcile myself to my circumstances.

"Having rested my body awhile, and amused my mind with the occurrences of the day, I walked round the spacious docks, and, with mingled emotions of astonishment and national pride, gazed upon this comparatively small maritime rendezvous, which seemed silently to proclaim to the mind, the extent of commerce, and means of wealth, with which our country is favoured. But a more exalted feeling thrilled through my bosom, while I looked upon a sight, honourable alike to the pious of Hull, and the land of my birth-a place for prayer floating upon the waters, for the accommodation and welfare of those who go down to the sea in ships;' and, as I read with unutterable delight in ample characters, 'SEAMEN'S FLOATING CHAPEL,' I mentally exclaimed, 'The abundance of the sea shall be converted unto thee.'

"From thence I again visited some of the principal parts of the town, and, attracted by the pleasantry of a public auctioneer, I entered his sale-room, purchased a few articles, and then hasted to the inn at which I

intended to take up my night's abode. Not wishing to mingle with an indiscriminate company who might visit the house, I cheerfully accepted the invitation of the hostess to take a seat in what was evidently a species of sanctum sanctorum to the place. I now took such refreshment as was necessary, and then enjoyed, what has always been grateful to me in an hour of relaxation, a gambol with a sweet child, the heir of mine host. So passed the evening, until at an early hour I retired to my chamber to seek

''Tir'd nature's sweet restorer, balmy sleep.'

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