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way, then, to Him, who "receiveth sinners;" who will in no wise cast out." Thine appeal is to a heart of infinite compassion, and thou must prevail.

"The wrath of the Lamb!" Exhausted patience then : inflamed mercy then: incensed love then. No more compassion in infinite compassion; no more love in inexhaustible love. The Cross no more propitiates; the blood of expiation no more speaks; "the door is shut;" the very office of Mediator is abdicated; and now there is left but "the wrath of the Lamb!"

Go to Him, flee to Him, ere that wrath shall be "kindled but a little." One flake of it would consume you; one manifestation of it would destroy you. It will be too late, when all this is realised

But what if there be those. who determinately resist the overture of mercy, and set themselves against Jesus as a Saviour, and His Spirit as a sanctifier? My beloved hearers, for a moment pause; for a moment bear with me. Did you ever think upon those words-"the wrath of the Lamb?" the wrath, not of "the Lion of the tribe of Judah," but "of the Lamb." Not the wrath of Him, who goeth forth in His indignation; but "the wrath of the Lamb"-the Lamb meek "the wrath of the Lamb'-to say, and gentle-the Lamb who was "led to Rocks! fall on us; hills! cover us.' the slaughter"-"the Lamb that was "The wrath of the Lamb" pierces all. slain." "The wrath of the Lamb!" And though, my brethren, you might What! that emblem of compassion, that conceive of the sternness of the Judge, incarnation of pity-can there be wrath though you might bear up under the conin Him? Wrath in that eye, which wept ception of the severity and the vengeance over the perishing sinner? wrath on those of the Almighty, what a hell is reserved lips, that only spake of kindness and of for you-a hell that shuts you up for ever, love? What meaneth this combination? under "THE WRATH OF THE LAMB!"

OBJECT AND RESPONSIBILITY OF A STATE.

THE following Extract from the Lectures on History by the late Dr. Arnold of Rugby, contains so able a statement of the view entertained by many powerful thinkers, on the subject under consideration, that we think it well worth reprinting; one of our objects is to cull some of the gems from the bulky literature of the age, perused we fear by too few :

THE life of a Commonwealth, like that of an individual, has two parts; it is partly external and partly internal. Its external life is seen in its dealings with other Commonwealths; its internal life, in its dealings with itself. Now in the former of these, Government must ever be in a certain degree the representative of the nation there must here be a community of interest, at least up to a certain point, and something also of a community of feeling. If a Government be overthrown by a foreign enemy, the nation shares in the evils of the conquest and in the shame of the defeat; if it be victorious, the nation, even if not enriched with the spoils, is yet proud to claim its portion of the glory. And thus in describing a Government's external life, that is, its dealings with other Governments, history has remained, and could not but remain, true to its proper subject: for in foreign war the Government must represent more than its individual self; here it really must act and suffer, not altogether, but yet to a considerable degree, for and with

the nation.

I have assumed that the external life of a state is seen in little else than in its wars; and this I fear is true, with scarcely any qualification. A state acting out of itself is mostly either repelling violence, or exercising it upon others; the friendly intercourse between nation and nation is for the most part negative. A nation's external life then is displayed in its wars, and here history has been suffi

ciently busy the wars of the human race have been recorded, when the memory of every thing else has perished. Nor is this to be wondered at; for the external life of nations, as of individuals, is at once the most easily known and the most generally interesting. Action, in the common sense of the word, is intelligible to every one; its effects are visible and sensible; in itself, from its necessary connection with outward nature, it is often highly picturesque, while the qualities displayed in it are some of those which by an irresistible instinct we are most led to admire. Ability in the adaptation of means to ends, courage, endurance, and perseverance, the complete conquest over some of the most universal weaknesses of our nature, the victory over some of its most powerful temptations, these are qualities displayed in action, and particularly in war. And it is our deep sympathy with these qualities, much more than any fondness for scenes of horror and blood, which has made descriptions of battles whether in poetry or history, so generally attractive. He who can read these without interest, differs, I am inclined to think, from the mass of mankind rather for the worse than for the better; he rather wants some noble qualities which other men have, than possesses some which other men want. But still we have another life besides that of outward action; and it is this inward life after all which determines the character of the actions and of the man. And how eagerly do we desire in those great men whose actions fill so large a space in history, to know not only what they did but what they were: how much do we prize their letters or their recorded words, and not least such words as are uttered in their most private moments, which enable us to look as it were into the very nature of that mind, whose distant effects we know to be so marvellous. But a nation has its inward life no less than an individual, and from this its outward life also is characterised. For what does a nation effect by war, but either the securing of its existence, or the increasing of its power? We honour the heroism shown in accomplishing these objects; but power, nay even existence, are not ultimate ends; the question may be asked of every created being why he should live at all, and no satisfactory answer can be given, if his life does not, by doing God's will consciously or unconsciously, tend to God's glory and to the good of his brethren. And if a nation's annals contain the record of deeds ever so heroic, done in defence of the national freedom or existence, still we may require that the freedom or the life so bravely maintained should be also employed for worthy purposes; or else even the names of Thermopyla and of Morgarten, become in after years a reproach rather than a glory.

Turning then to regard the inner life of a nation, we cannot but see that here, as in the life of an individual, it is determined by the nature of its ultimate end. What is a nation's main object, is therefore a question which must be asked, before we can answer whether its inner life, and consequently its outward life also, which depends upon the inner life, is to be called good or evil. Now it does not seem easy to conceive that a nation can have any other object than that which is the highest object of every individual in it; if it can, then the attribute of sovereignty which is inseparable from nationality becomes the dominion of an evil principle. For suppose for instance that a nation as such is not cognizant of the notions of justice and humanity, but that its highest object is wealth or dominion or security. It then follows that the sovereign power in human life, which can influence the minds and compel the actions of us all, is a power altogether unmoral; and if unmoral, and yet commanding the actions of moral beings, then evil. Again, if being cognizant of the notions of justice and humanity it deliberately prefers other objects to them, then here is the dominion of an evil principle still more clearly. But if it be cognizant of them and appreciates them rightly, then it must see that they are more to be followed than any objects of outward advantage; then it acknowledges moral ends as a higher good than physical ends, and thus, as we said, agrees with every good individual man in its estimate of the highest object of national no less than of individual life.

It is sometimes urged, that although this be true of individuals, yet it is not true of every society; that we constantly see instances of the contrary; that, for example, the highest object of the Royal Society as a Society is the advancement of science, although to the individuals of that Society a moral and religious object would be incomparably of higher value. Why then may not the highest

VOL. I

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object of a nation, as such, be self-defence, or wealth, or any other outward good, although every individual of the nation puts a moral object before any mere external benefits. The answer to this is simply because a nation is a sovereign society, and it is something monstrous that the ultimate power in human life should be destitute of a sense of right and wrong. For there being a right and a wrong in all or almost all our actions, the power which can command or forbid these actions without an appeal to any human tribunal higher than itself, must surely have a sense not only of the right or wrong of this particular action now commanded or forbidden, but generally of the comparative value of different ends, and thus of the highest end of all; lest perchance while commanding what is in itself good, it may command it at a time or in a degree to interfere with some higher good; and then it is in fact commanding evil. And that the power of government is thus extensive and sovereign seems admitted, not only historically, inasmuch as no known limits to it have ever been affixed, nor indeed can be, without contradiction, but also by our common sense and language, which feels and expresses that Government does, and may, and ought, to interpose in a great variety of matters; various for instance, as education and the raising of a revenue and the making of war or peace; matters which it would be very difficult to class together under any one common head, except such as I have assigned as the end of political society, the highest good, namely, of the whole society or nation. And our common notions of the difference between a Government and a police, between a Government and an army, are alone sufficient to show the fallacy of the attempted comparison. It is the ultimate object of a police to provide for the security of our bodies and goods against violence at home, as it is the object of an army to secure them against violence from without. Policemen and soldiers have individually another and a higher object; but the societies, if I may so call them, the institutions of a police and an army, have not. And who does not see that for this very reason the police and the army are not sovereign societies, but essentially subordinate;-that because they are not cognizant of moral ends, therefore they are incapable of directing men's conduct in the last resort; and that therefore they are themselves subject to an higher power, namely, that of the Government, the representative of the national life? If neither is the government cognizant of moral ends, then it too must be subject to some higher power, which is a contradiction in terms; or else, as I said before, it cannot surely be the ordinance of God; and if not can it be otherwise than evil?

Perhaps it was hardly necessary to dwell so long on this point before my present hearers yet the opposite doctrine to that which I have been asserting has been maintained, since Warburton, by names deserving of no common respect; and what seems to me the truth, was necessary to be stated, because on it depends our whole view of history, so far as history is more than a mere record of wars. In wars, no doubt, the end sought is no more than a nation's security or power; in other words, that she may develop her internal life at all, or develop it with vigour. But we must recognise some worthy end for the life thus preserved, or strengthened; otherwise it is but given in vain.

That end appears to be the promoting and securing a nation's highest happiness; so we must express it in its most general formula; but under the most favourable combination of circumstances, this same end is conceived and expressed more purely, as the setting forth God's glory by doing His appointed work. And that work for a nation seems to imply not only the greatest possible perfecting of the natures of its individual members, but also the perfecting of all those acts which are done by the nation collectively, or by the Government standing in its place, and faithfully representing it. For that conceivably a nation may have duties of vast importance to perform in its national capacity, and which cannot be effected by its individual members, however excellent-duties of its external life of a very different sort from ordinary wars, even when justifiable, seems to follow at once from the consideration that every single state is but a member of a greater body; that is, immediately, of a great body of organized states throughout the world, and still farther, of the universal family of mankind, and that it is a member of both according to the will of God.

A SERMON,

BY THE REV. JOHN HARRIS.

PREACHED AT SION CHAPEL, ASHBOURNE, ON WHIT MONDAY, MAY 16, 1842.

To the Rechabites and Teetotallers of Ashbourne and its vicinity.

"Have no fellowship with the unfruitful works of darkness, but rather reprove them."-Ephesians v. 11.

I. Examine these "works of darkness," and show the reason why they are thus designated.

"GODLINESS is profitable unto all things, | tion to the words we have just read, as a having promise of the life that now is, and suitable subject for our present reflection. of that which is to come." It "teacheth We shall us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." The practical and holy tendency of the doctrines of the Cross, forms their distinguish-these ed excellency. To impress the mind of men with the practical influence of religion, was the chief aim of the great apostle of the Gentiles. And this is the anxious desire of every good and faithful minister af Jesus Christ.

The epistle to the Ephesians was written by the apostle, while prisoner at Rome; through the malice of the Jews who were exasperated against him, for, preaching to the Gentiles. A prominent feature, in this part of Paul's writings, is the necessity of practical godliness, to constitute a true Christian.

This chapter contains many valuable and impressive admonitions; that in our text demands our most serious consideration. "Have no fellowship with the unfruitful works of darkness, but rather reprove them."

II. Demonstrate the unfruitfulness of
works.

III. Illustrate the apostle's exhortation.
IV. Urge its practical importance.

I. Examine these "works of darkness," and show the reason why they are thus designated.

These works are variously described in the sacred Volume. Sometimes they are called "the works of the flesh"-(Gal. v. 19-22). "The works of the flesh are adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings and the like." Sometimes they are called "the things of the flesh." 66 They that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit"-(Rom. viii. 5). These works of Next to the glorious Gospel of the bles- darkness are enumerated in Ephesians iv. sed God, the Temperance cause is an effi- 31, 32; "Let all bitterness, and wrath, cient instrument in promoting the bless- and anger, and clamour, and evil speakings of health and peace, of harmony and ing, be put away from you, with all malice, happiness; but, above all, in advancing and be ye kind one to another, tenderthe cause of vital religion; for, as it re-hearted, forgiving one another, even as gards many of its victorious achievements, God for Christ's sake hath forgiven you." it may well be said "Where sin In the chapter whence our text is taken, abounded, grace doth much more abound." from the third to the fifth verses, we have My respected friends, I presume the an awful catalogue of these works, viz: object of your assembling upon these "Fornication and all uncleanness, or anniversary festivals to be,-first, to covetousness, let it not be once named render praise to God for the mercies of among you, as becometh saints; neither the past year, and secondly, to receive filthiness, nor foolish talking, nor jesting, the word of exhortation from the Gospel which are not convenient; but rather ministry. We invite your candid atten- giving of thanks. For this ye know, that

no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God."

ness;

Sabbath breaking is another "work of darkness," and accompanies intemperance. Three million sabbath-breakers are to be found in this land of Bibles and Gospel light, where—

"Words of sweet salvation sound,

Aud streams of heavenly mercy flow."

Sabbath breaking and intemperance are the harbingers and producers of all other crimes that can be named, all of which are termed in our text "the unfruitful works of darkness," because

They are wrought under the influence of the prince of darkness. "Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience"-(Eph. ii. 2). Again, they are called the works of darkness, because they are wrought under the influence of a dark and deceived heart. The apostle exhorts the Ephesians to "walk not as other Gentiles walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of the heart." "Men loved darkness rather than light because their deeds were evil.”

Drunkenness is a fruitful" work of dark;" fertile in every evil word and work tending to misery, wretchedness, poverty, murder, and deaths the most awful. A work, most fearfully prevalent in this highly favoured land, a land of Gospel light. Yes, in England, 600,000 persons are either occasional or habitual drunkards. Oh! what an awful fact-a fact which should sink deeply into every heart! And who is there, that will not help forward this God-like cause, in which you have engaged; the object of which is, to reclaim the poor drunkard from the error of his ways, from a premature end and from an awful eternity. Let every Christian, and especially Christian ministers, come forward, and "be steadfast, unmoveable, always abounding in the work of the Lord!" How many infatuated fellow-creatures are rapidly passing into an awful eternity! Yes, one of these every ten minutes passes through the gates of death-so that while we are this morning in the sacred house of prayer, eight poor drunkards will have fallen victims to intemperance, and have been called to give in their solemn and final account The reward of these works is eternal before the Judge of quick and dead. darkness. "The wages of sin is death," What Christian, what philanthropist, can moral, natural, eternal death. The unerrhear this statement, without forming a ing standard of truth declares—“ These determination, in the strength of the shall be cast out into outer darkness; to Lord, to use every effort, to rescue their whom is reserved the blackness of darkfellow-immortals, from the drunkard's ness for ever." " Know ye not that the unvortex of destruction ? "He who con-righteous shall not inherit the kingdom of verteth a sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." And who can compute the value of a soul immortal? "Say, know'st thou what it is? or what thou art? Know'st thou th' importance of a soul immortal? Behold this midnight glory; worlds on worlds; Amazing pomp Redouble this amaze; II. We now proceed, to demonstrate Ten thousand add; and twice ten thousand more; Then weigh the whole; one soul outweighs them all; the unfruitfulness of these works of And calls th'astonishing magnificence Of unintelligent creation poor."

Of the 600,000 before mentioned, it has been found, upon a fair calculation, that 60,000 die annually. Let this therefore stimulate us to holy ardour in this glorious enterprize, and let us work, fearless of all opposition, while it is called day, for the night cometh when no man can work. "In due season ye shall reap, if ye faint not."

God? Be not deceived; neither fornicators,
nor adulterers, nor effeminate, nor abusers
of themselves with mankind, nor thieves,
nor covetous, nor drunkards, nor revilers,
dom of God."—(1 Cor. vi. 9, 10.)
nor extortioners, shall inherit the king-

darkness.

"He that soweth to the flesh, shall of the flesh, reap corruption." These works yield much sorrowful fruit in this world; and in that which is to come, everlasting ruin: hence they are properly termed, "the unfruitful works of darkness." And they may be so called for the following reasons.

They yield no present peace and satisfaction, nor future happiness and blessed

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