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man inquiry, the strength and energy of the mind will not be impaired ; whether it will not be led to content itself with the more obvious and striking views of subjects; whether it will not be liable to overlook, in an exclusive devotion to what, in the vulgar sense of the term, is useful and practical, that which is thorough and profound, but which is ultimately, in all cases, and, in point of fact, will be found to be, the most really and practically useful of all;—whether they will not have a tendency to cripple that self-thought and native energy, which can alone enable our men of letters to take their places on equal ground, side by side, with the best proficients of the old world; -whether that dissipation of intellect, that almost exclusive attention to near and immediately productive pursuits, that devotion of the intellect of the country to merely popular objects, which so generally prevail, do not inevitably tend to make us tributaries to the old world, for almost all we think or know of the best culture and products of the mind, make us dependent on them for their literature, and incapable of producing one of our own; - and, in fine, whether, when we can linger, creditably, on the pleasant declivities of the mountain, we shall be in earnest in toiling up its rugged sides, in encountering the chill and thin atmosphere of its higher steeps, where alone those original fountains are to be opened, which will send forth streams of refreshment and fertility to the dwellers below?

We conclude these remarks with one further suggestion. Is intellectual and moral improvement, under God, mainly the mind's own work? Then let none despair under the pressure of adverse circumstances. Nothing can keep down the spirit that is truly alive to its own high interests. As each human soul is of more value in the sight of God than the whole external universe, so has He endowed it with capacities of improvement, that nothing external, if it be just to itself, can destroy. It possesses, in itself, the means of its own advancement; and nothing but its own self-desertion can stop its onward course. Embarrassments, difficulties, distresses, though they may seem, for the time, appalling, are yet but the means and aids of its progress towards perfection. They nerve its powers as nothing else can. They throw it upon its own resources. They develope its hitherto unknown and unsuspected energies. They bring its metal and temper to the proof. They strengthen and improve all

its faculties. It is not the hard conflict of opposing circumstances that we have most reason to fear; but the seductive and debasing influences of prosperity and ease. The history of the world is one continued illustration of this. In the achievements of intellect we shall find the worthiest trophies have been won by the sons of poverty, obscurity, and restricted opportunities. We see them, as it were, by an instinctive principle of their natures, selecting from circumstances, apparently the most unfriendly, the elements of their future greatness. And the same is familiarly true of moral and religious excellence. It is often born in adversity; it is often nurtured upon tears, and learns to win its crown in heaven, by bearing its cross here below. And if there be any exhibition of the human character vouchsafed to the view of mortals, more sublime than all others; any trait, which, in a peculiar manner, authenticates its divine original; it is the example of a man placed by Providence amidst adverse and depressing circumstances, yet faithful to the wants and calls of the heaven-born and heavendirected spirit within him ;- beset with disheartening evils in his outward lot, and almost sinking under the more dreadful heart-sickness of despondency, yet contending still;-borne down and kept down by poverty, alone and unfriended, yet struggling on;-meeting, it may be, with cold unconcern, or the half-derisive pity of the favorites and fools of fortune, yet undismayed; called to encounter real obstacles in his path, and the more fearful ones of his own imagination, yet pressing onward ; — watching and waiting on through the utter darkness of the night, yet sustained by a meek self-trust, by a prophetic hope, and, above all, by an unshaken confidence in the Father of his spirit ; —until, at length, he catches glimpses of an auspicious dawn, unseen by the common eye, that dawn which is to brighten and brighten into the perfect day';- now encouraged more and more by favoring tokens ;-now redoubling his exertions with his strengthening hopes ;- now mounting upwards from step to step in the path-ways of usefulness and honor; -until, at last, he reaps the full rewards of his noble efforts in triumphant success; this, to our mind, is a spectacle of moral greatness, compared with which the splendor of all other earthly distinctions grows pale.

We here close these remarks. Is it true, that the intellect

ual and moral education of man is mainly committed to himself? — Then it remains for every man, under God alone, to say, what he will know, and what he will be. Nothing external, as we have seen, can ultimately stop his progress; so nothing external, beyond a certain point, can help him onwards. His trust must be in himself; and if he be faithful to this trust, he will aim high, he will aspire nobly. Let him be deeply smitten with the love of excellence. Let habitual self-improvement be the grand object of his life. Let self-discipline be never intermitted even for a moment. Progress, continual progress, progress on earth, and progress in heaven, is the law of his being. His destiny ever beckons him forward, and still further forward, and let this be the only signal that he obeys.

ART. IV.-The Atoning Sacrifice, a Display of Love, not
of Wrath.
By NOAH WORCESTER. Second edition.
Cambridge, Hilliard & Brown. 1830. 12mo. pp. 247.

THIS book, we presume, is already known to most of our readers. To those who have not read it, or do not own it, and who wish to gain clear and consistent views on the subject of the effects of the death of Christ, or in other words, the doctrine of the Atonement, we recommend it as being precisely the work which they need, and should possess. A single perusal of such a treatise is not enough. It embraces so many topics, and discusses them with such a variety of learning, that it should be kept at hand for occasional reference.

No one, we think, can justly be offended by this book. Dr. Worcester has displayed in it, throughout, that modesty, humility, equableness of temper, and love of peace, which mark his other writings. If any reader should be made angry in his progress through the volume, it will be because his opinions are opposed, and not because they are opposed in an improper manner. With all this gentleness and kindness, however, there is no want of openness. Honesty and plainness of speech are not in any degree sac

rificed to a false notion of charity. They are sacrifices which real charity disdains to accept.

Great acuteness, also, is manifested in this work. When we say acuteness, we do not mean a low, trap-like cunning in argument; a constant watchfulness to circumvent an opponent, to torture words, and to lead off attention from the true object of inquiry; but we mean a clear apprehension of fallacies, however plausible and disguised they may be; a steady regard to the main points in debate, and a happy perception and application of the principles of common sense and eternal reason. We would mention Chapter XXVII. on the Supposed Evils of Pardon without Substituted Suffering,' as only one instance of this acuteness. From this chapter we must allow ourselves an extract or

two.

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'In a sermon, entitled "The Gospel according to Paul," Dr. Beecher has expressed his views in the following language:

"But to hold out to all subjects the certainty of pardon for all transgressions, upon the simple condition of repentance, must be, in its effects, an entire abolition of the penalty, and an utter prostration of government by law. "

"It is not a subject of momentary doubt, that pardon upon the simple condition of repentance, would break the power of every human government on earth." He also asks:

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"And does God govern the universe upon principles which would fill the earth with anarchy, and turn it into a hell?” By the word "repentance," when used to express the condition of pardon, I understand a real change of disposition and conduct, a turning from sin to the path of obedience, cordial and practical reformation. Of course, it is impossible for me to conceive how a government could be endangered by granting pardon on condition of repentance, any more than by having its enemies converted into friends. Even should all the transgressors avail themselves of the offer of pardon, and avoid the penalty by repentance, I should suppose the government would be rather strengthened than weakened by its policy.

'That the pardons granted by human governments are sometimes the effect of weakness or imperfection, is not to be doubted. But I am far from thinking that pardons would be more rare "if governments were more perfect. Indeed, it is my opinion, that under every perfect government, the peni

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tent will always be pardoned. Human rulers, however, are but men, liable to be deceived by false professions of repentance. Hence they have occasion to be on their guard, lest, by intended clemency, they endanger the public welfare. Besides, at the present day, men have but an imperfect knowledge of the principles of overcoming evil with good; and enlightened rulers are sometimes overruled by an ill-informed public opinion. But when public opinion shall be more enlightened, and the spirit of Christian philanthropy shall more abound, greater care will be taken to reform the vicious, and to pardon the penitent. Then the policy of human government will more resemble that of the government of God.

"On the part of God, there can be no danger of being deceived by false professions; nor of granting pardon, without sufficient reasons." pp. 176, 177.

Commenting further on Dr. Beecher's notions about law and the divine government, he thus sets in a strong light the opposition of those notions to the plain declarations of Scripture.

'I would now request the reader's attention to the following contrasts between the language of the Bible, and the language of Dr. Beecher :

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'God says, "The soul that sinneth it shall die, the wickedness of the wicked shall be upon him. But if the wicked turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die." Ezek. xviii. 20, 21.

'Dr. Beecher says, "Let the criminal code go out with the threat, The murderer shall surely be put to death; provided, nevertheless, that if he shall repent, he shall not die, and no evil shall betide him.' Would not such legislation be the consummation of folly and mischief?"

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'Our Saviour said, "He that believeth and is baptized, shall be saved; but he that believeth not shall be damned. Beecher says, Threatenings which carry with them the certainty of easy evasion, contain no restraint, exert no moral power, and are as if they were not."

• Dr.

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It is thus that the Doctor has reasoned against "pardon upon the simple condition of repentance." It is this condition which he represents as so easy to be complied with, that pardon on such a condition would "be, in its effects, an entire abolition of the penalty" of the law, render "threatenings — no restraint," and as if they were not."

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'But is not the policy of which Dr. Beecher has said so ma

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