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THE DRUNKARD'S CUP.

Who hath woe? Who hath sorrow?
Who hath contention? Who
hath wounds without cause?
Who hath redness of eyes?
They that tarry long at the
wine! They that go to
seek mixed wine! Look
not thou

upon

the wine when it is red, when it giveth its colour in the

CUP; when it moveth itself

aright;

AT
the last

it biteth like a
serpent, and stingeth like an adder.

Enquiries and Correspondence.

ANSWER TO THE ENQUIRY AT PAGE 89.

No. 4. Socinianism. It was with feelings of considerable interest that I read the statement of “ Joseph ” in your last number.

I am glad, in the first place, that he expects all who possess Christian principles to carry them into practice, and has no sympathy with those who walk not by the rule of the gospel.

But I am sorry, in the second place, that he should have fallen into the society of those who hold the seductive and ruinous doctrines of Socinianism ; for though their outward conduct, so far as he sees it, may appear irreproachable, there is something radically wrong in the “spirit of their minds." The fundamental doctrines of orthodox Christianity are “repentance toward God, and faith in our Lord Jesus Christ;" and where there are no clear views of the enormity of human depravity,

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there can neither be that deep and sincere repentance required by the gospel, nor that simple faith in the sufficiency of Christ's atonement which leads us to look to Him alone as the propitiation for our sins.

The Socinian regards Christ- not as the One Sacrifice offered on our behalf—but simply as an inspired teacher, and a holy

He professes to adopt him as his Example; but he disavows him as his Redeemer. He admits him to be divine in a qualified sense, as Plato, or Du Bartas, or Milton are sometimes said to be ; but altogether repudiates His Eternal Power and Godhead-a doctrine so entirely at variance with the Scriptures, both of the Old and New Testaments, as to make us naturally cautious in receiving him as a brother.

I can quite understand the character of the “religious education" referred to, and sincerely deplore the fact that there are so many “simple, timid, Christians,” in the present day. Amiable, well-meaning, and consistent in practice, they are nevertheless often 'sadly wanting in information, and an enlightened confidence in the stability of God's Word. They can give no conclusive reason for their belief beyond the intangible and incommunicable testimony of the witness within. Without deprecating this internal evidence, it must be sufficiently clear to all, that those who do not possess it, must be proof against every argument in favor of its power and value-it can only influence those who have it. Something, then, is wanted beyond this, when we are arguing with individuals who have no personal experience of God's grace in the heart. They have a right to ask us what we believe, and why we believe it? and it is the duty of every Christian to be prepared with an answer.

Little or no scholarship is requisite for this purpose. We have seldom occasion with our ample opportunities, to go back to the original tongues of Scripture. It will be urged, perhaps, by some sceptic, that this or that passage of Holy Writ is incorrectly rendered, and being unable to translate it ourselves, it might naturally be supposed that we must give up the argument. By no means. Its received meaning is an historical fact. There is no such thing, in matters of this kind, as intuition. The greatest linguist arrives at his conclusion through lexicons and vocabularies—he does not invent it: or, if he do, it must be

error.

valueless. We have, therefore, always such resources as these to fall back upon.

These remarks, however, apply only to mere verbal quibbles, of which “ Joseph," seems most afraid. But the point at issue between the Socinian and the orthodox Christian is not a question of words and names : it is one involving great facts and principles. The various religious rites and ceremonies of the Jews-and we might add, of almost all the nations of antiquity, as well as the very spirit and essence of the Gospel scheme, require us to believe in the Godhead of the Saviour ; so that, if we should accept the entire Unitarian version of the New Testamentą“that thing called a translation,” as it was designated by one of our highest legal authorities some years sinceit would go but a very little way in convincing us

we were in With the mind, the works, the claims of Christ before us, as developed in his life, his teachings, his sufferings and death, we should still be compelled to cry out, “ Truly this was the Son of God!" Whether we designate him by this name or any other, the facts of his mission remain the same, and the works which he wrought testify conclusively of his divinity. So all the sacrifices of the Jews. Required to be without spot or blemish, they could not surely typify any mere mortal—a supposition which strikes at once at the whole theory of substitution. “ The just for the unjust," is the claim urged no less by reason, than revelation. And only in the person of Jesus could that claim be met. It behoved Him, and none but him, to suffer and to be raised from the dead the third day.

The experience of good old John Newton, when he first experienced the power of Divine grace in his heart, is the experience of all true believers. “Nothing less than an Almighty Saviour," said he,“ will do for me." And nothing less would have satisfied God's justice.

JACOB.

NEW ENQUIRIES.*

No. 5. Faith and Sense. Sir,—I sometimes hear it stated with reference to points of doctrine, that we ought not to believe any thing we do not understand. Many persons, on the other hand, teach that in certain things

Answers are solicited from our readers. They should be forwarded before

we are

the 10th of the month.

simply to take God at his word, and as they say, 'trust Him where we cannot trace Him." A third class speak of some matters as being "above reason, but not contrary to it; though I have always understood that where a thing is above us, or out of our reach, we can know nothing about it, and cannot therefore say whether it is opposed to, or consonant with, our actual knowledge or experience.

I should like to know your opinion on these several points, and am,

Yours, &c.,

FILIUS. 6. Laws of Manou. SIR-I find it stated in a periodical of very large circulation, " that the law of Moses is the oldest specimen of a moral law that we have in the western world; but not so old as the Indian law of Manou, the most ancient of moral legislators.

I presume the reference is to the well-known “ Institutes of Menu,” but as I can find no proof whatever that they are of an age at all comparable to that of the Mosaic code, I shall feel greatly obliged if any of your readers can inform me upon what grounds they are supposed to be so.

It is needless to say that in a case of so much importance, something beyond mere assertion or opinion is expected.

Yours,

LECTOR. 7. Sunday Travelling. SIR, I should feel grateful if you would inform me whether you consider it is sinful on the part of a professor to ride in an omnibus, or by railway, on the Sabbath, not for what is usually called pleasure, but to hear a certain preacher, or to be conveyed home. An answer, with proofs, would greatly oblige,

GEORGE. 8. Happiness in Heaven. Sir,—Will you favor me with an answer to the following enquiry. Will there be degrees of happiness in heaven or not?

It appears to me that the parable of the laborers in the vineyard decidedly states that all will receive the same reward: but I cannot reconcile this and Luke xx. 36, with Mat. xx. 23, and Rev. xxii. 12. If there be degrees of happiness, how is the highest to be obtained ?

Yours very respectfully,

AN ENQUIRER.

POETRY.

THE OLD CAMP. [One of the most noted of our Roman Camps is that sometimes called “Jockey's Ring,” on Farnham Heath, about two miles from the town. The situation is very elevated, commanding fine and extensive views over several counties. The army of the Roman general once lay encamped here. Ancient coins, cups, knives, and pipes, are dug up at this place from time to time. Crooksbury-hill, with its fir plantations which descend to and surround the beautiful ruins of Waverley Abbey, forms a prominent feature in the landscape.]

No more from this proud height
The
eye

looks down on marshalled armies near,
No glittering swords, no war flags meet the sight,

No clarion trump sounds now upon the ear.
But lovelier, better, far-

Fair village-church spires shine through distant trees,
And sweeter, softer strains than songs of war,

Float on the pinions of the mountain breeze.
The choral hymn of praise

From bands of infant children oft is heard,
Who join at even-time their simple lays

With the sweet vesper song of forest bird.
While sunset's glowing skies

Bathe with their lustrous hues the scene around,
Crowning dark Crooksbury's brow with brilliant dies,

Which rose before enwrapt in gloom profound-
The far-off purple hills

Looming till now, so cloud-like and so cold,
Grow bright beneath those rays,

and the pure

rills
Upon earth’s bosom, gleam like veins of gold.
But where are they who trod

In battle armour on this silent plain ?
Their spirits have gone up to meet their God,

Their bodies have resolved to dust again.
They fought for wordly fame,

And hope of worldly glory fired each heart ;
But long forgotten is each warrior's name,

Who in those battles bore a signal part.

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