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the solid and manifest excellences of the book. Dr. Pond will receive the thanks of many "Young Pastors" for this valuable "Guide." Those who formerly listened to these lectures, will rejoice to renew their acquaintance with them, and will perceive that they retain not a little of that earnest and paternal spirit in which they were first delivered. All sincere men in the ministry, or looking forward to it, will be glad to be presented with a comprehensive survey of the field of pastoral duty, and with a high standard of the fidelity which ought to be exhibited. In recent years, much has been said, through the religious newspapers and other channels, in regard to the exorbitant demands made upon ministers at the present period: and to a degree justly. Yet there is danger in remarks of this kind. There is a tendency to narrow down the sphere of ministerial duty, and to relax the force of conscientious impulses in a minister's heart. According to some, a minister need attend no social meetings, need preach no lectures, need make no visits, except to the sick and afflicted. To preach on the Sabbath, to attend funerals, and to solemnize marriages, constitute about the amount of his ordinary duties. Doubtless there are ministers to whom these indulgences are indispensable-whose health and strength would not hold out otherwise. But they are exceptions to a general rule. Most ministers need to be stimulated, rather than held back. They have hearts like those of other men. Give them liberty to do little, and they will do little. They need to be told that there is much for them to do, and that they must do it. Neither in the church, nor in the ministry, does the danger at present lie in the direction of excess of zeal and purity and devotedness. Alas! it is too evident that vast masses of ministerial energy lie dormant. There are even sad monuments-just now all too conspicuous-of the fact that ministers can, not only neglect their Master's business, but do the Devil's. Nor would it be strange, if in coming years, with the growing prosperity of the country, and the growing temptations as well of ministers as of others, these monuments should multiply. We want not then to be told,

that there is this and that and the other old-fashioned pastoral duty that we may omit. Nor yet is it the main lesson which we have to learn-though a true lesson-that the measure of our literary, our biblical and theological attainments is low, and must be elevated. Say to us, You have a great work to do-in the study and out of it. The work has many branches; all of which require skill, patience, love. The work is difficult. When best done, it will be poorly done. Christ has sent you into his vineyard to labor. Fulfil your calling. With every breath pray to Him for help. Look for rest hereafter. We love Baxter because he does say this, so plainly, so earnestly, so solemnly. Dr. Pond, in a somewhat different We thank him for painting that panorama of Duty. These are the best of all panoramas to behold, save those of Truth and of Hope.

way, has said it too.



By Rev. SAMUEL H. Cox, D. D., Brooklyn, N. Y.

The Refuge of Lies, and the Covert from the Storm: being a series of Thirteen Sabbath Evening Lectures on the subject of Future Punishment. By Rev. BENJAMIN I. LANE. Troy, N. Y. 1844.

THE subject of Universalism demands attention, especially on one ground-the damage it does to the souls of men. Some even of the evangelical and orthodox ministry, seem practically to neglect it as not worthy of their notice. Those whose religion is more scientific or scholastic or metaphysical, it may be, than spiritual and practical and scriptural, may think it altogether beneath their care-because it is so scandalously an absurdity, a sophism, a vain theory. Yes, it is

all this; and were this all it is, the best way of treating it would be with omission and contempt, as a system that is properly no system; a vile heresy that is too palpably false to deserve refutation; a fond and foolish view of things that utterly misrepresents them; a doctrine wholly without evidence and wholly against evidence too.

But there is one other consideration of great moment. It is its practical influence. This is certainly great and as certainly tremendous. Their doctrine is a lie, and its adoption infects the soul. It is received by the spirit of unbelief, as a very necessary solace to its wounds. It blinds, perverts, infatuates the mind. Sin is at once its parent and its offspring; while it entails the bitter pangs of perdition on its voluntary victim. This we aver as our own solemn and sincere belief. Whatever singular or monstrous things may be charitably hoped or imagined, in the way of exception to all rules, and of which we may have much persuasion and no proof, we hold it certain as the rule, that, whatever else the Universalist may be, he is surely not regenerated, he is truly no Christian according to the oracles of God. We cannot believe that the people of Christ are possibly so characterized by soul-subverting, God-denying, and men-destroying error. The elect of God are not perfect in this world indeed; but still they are all characterized as lovers of the truth, as genuine self-renounced disciples, as humble and docile and obedient children, learning progressively the way of the Lord more perfectly. How all this may consist with the error of Universalism, latent or openly professed, we could never see. Nor knew we ever one of them, among quite a number, who even seemed to us to be truly and spiritually pious. They may be naturally amiable in comparison of others; they may be honest, and refined, and urbane, in all their social relations; they may live well, that is, generously and with elegance of manners; they may keep respectable company and wear clean and fashionable clothes; they may be orthodox poli

1 Tale portentum refutatione indignum est.-CALVIN on 1 John 2: 2.

ticians-questionably, be wealthy, patriotic of a sort, and largely influential. And what of it all? Such flaring externals may take the million, may seem a very good substitute, or be a very current counterfeit, of true religion. But, how silly to be deceived by them! They no more constitute piety, than they do the starry firmament or the mineral riches of the earth's unexplored interior. Those who choose to be deluded may mistake, if they please, thistles for wheat, or cockles for barley, or rainbows for bread, and ignes fatui for palaces of safety. We find in the oracles of God no hope for them, remaining impenitent and unrenewed in the spirit of their mind. They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation.

One of the illustrious Fathers, we think it is Calvin, in some of his Commentaries, observes to this effect-that objections to the truth, arguments against it, and errors that deform or subvert it, are not to be contemned by the ministers of religion, in proportion to their intrinsic folly or sophistry or ineptitude. We, who stand with Christ as it were on the mount of transfiguration, and walk with him in the light of the excellent glory, may indeed look down on the mists and the darkness of the plains and the vales below us, and for ourselves we may despise their dreams, their delusions, and their sophomorical arrogance and despise also the terrene stratum of atmosphere in which they walk astray and wander far from God. But, he continues, we may not practically despise them at all—because they have souls, and because their errors uncorrected will be their destruction, and because we are ministers of the word to this very end that we may pity and seek and reclaim them. Here are three reasons well sustaining the pious position, in reference to our duty and our practice. And with this remark we are prepared to introduce to our readers the performance of the Rev. BENJAMIN I. LANE, whose Lectures on future punishment seem to us to have been inspired by sentiments allied to it in form and congenial with it in spirit and character. But before we examine his work

more particularly, we may be indulged in some general reflections, further, on the subject of Universalism.

1. A plain, strong-minded, honest man, reading carefully and devoutly the volume of inspired truth, having no prepossessions to gratify, no prejudices to conquer, and no theories to support, but on the contrary sincerely aiming to know the truth as it is in Jesus, and desirous of avoiding all the forms and the sinuosities of error, would never dream or think of such a doctrine as Universalism in connection with its pages.

We mean by this more than to imply that some of the disturbing forces of sin and folly operate the conclusion in every instance of its existence. Whether they are deliberate or latent, known or unknown to their victim, such is palpably the fact. He finds in the Bible a doctrine which the Bible does not contain; which its total scope repudiates with holy indignation; and which nullifies the constitution of Christianity, by making the Bible, if it were legitimately educed from its statements, a volume of baser and more profound duplicity than the world, the flesh, and the devil, ever before exemplified or the created universe ever saw! A book of consummate holiness, offering to sin, to resolute impenitence, to infidelity, profligacy, and all ungodliness, the consolatory unction of life eternal, the unparalleled premium of a necessitated and everlasting salvation-this, for candid and intelligent minds to receive as it were the genuine grand doctrine of their religion! Its tendency is to pervert all the virtue of society, to teach specious falsehood and systematic deceit, to all men, on the forged basis of the example of God! We will here quote none of its holy and luminous passages to the reader, but refer him to his own recollections and his own moral consciousness, for the truth of our appeals.

2. A proper estimate of the veracity of God, as identified at once with his essential moral excellence and his declarative glory, would forever prevent the sober reader of his Book from seeing or attributing such a doctrine to its inculcations and its testimonies.

The excellence and worth of the veracity of God, amid

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