the inevitable consequence of his great talents, and the rough contests in which he was involved. His generous spirit raised him above the indulgence of envy and every jealous feeling, but it made him less tolerant of those who displayed these mean vices. When convinced of the justice of a cause, and satisfied of its magnitude, he threw his whole soul into it, summoned all his powers to its defence, and assailed its adversaries, not only with strong arguments, but with sharp, pointed, and poignant sarcasm; but, unless he perceived insincerity, malignity, or perverseness, his own feelings were too acute and too just to permit him gratuitously to wound those of others. "That his zeal was always reined by prudence; that his ardour of mind never hurried him to a precipitate conclusion, or led him to magnify the subject in debate; that his mind was never warped by party feeling; and that he never indulged the love of victory, or sought to humble a teazing or pragmatic adversary-are positions which his true friends will not maintain. But his ablest opponents will admit, that in all the great questions in which he distinguished himself, he acted conscientiously; that he was an open, manly, and honourable adversary; and that, though he was sometimes intemperate, he was never disingenuous. Dr. Thomson was by constitution a reformer; he felt a strong sympathy with those great men who, in a former age, won renown, by assailing the hydra of error, and of civil and religious tyranny; and his character partook of theirs. In particular, he bore no inconsiderable resemblance to Luther, both in excellencies and defects; his leonine nobleness and potency, his masculine eloquence, his facetiousness and pleasantry, the fondness which he shewed for the fascinating charms of music, and the irritability and vehemence which he occasionally exhibited; to which some will add the necessity which this imposed on him to make retractations, which, while they threw a partial shade over his fame, taught his admirers the needful lesson, that he was a man subject to like passions and infirmities with others. "But the fact is, though hitherto known to few, and the time is now come for revealing it, that some of those effusions which were most objectionable, and exposed him to the greatest obloquy, were neither composed by Dr. Thomson, nor seen by him, until they were published to the world; and that in one instance, which has been the cause of the most unsparing abuse, he paid the expenses of a prosecution, and submitted to make a public apology, for an offence of which he was innocent as the child unborn, rather than give up the name of the friend who was morally responsible for the deed;-an example of generous self-devotion which has few parallels. "To his other talents, Dr. Thomson added a singular capacity for business, which not only qualified him for taking an active part in Church courts, but rendered him highly useful to those public charities of which the clergy of Edinburgh are officially managers, and to the different voluntary societies with which he was connected. This caused unceasing demands on his time and exertions, which, joined to his other labours, were sufficient to wear out the most robust constitution, and he at last sunk under their weight. "In private life, Dr. Thomson was every thing that is amiable and engaging. He was mild, and gentle, and cheerful; deeply tender and acutely sensitive in his strongest affections; most faithful and true in his attachments of friendship, kind-hearted and indulgent to all with whom he had intercourse. But it was around his own family hearth, and in the circle of his intimate acquaintances, that Dr. Thomson was delightful. In him the lion and the lamb may be said to have met together. It was equally natural in him to play with a child, and to enter the lists with a veteran polemic. He could be gay without levity, and grave without moroseness. His frank and bland manners, the equable flow of his cheerfulness and good humour, and the information which he possessed on almost every subject, made his company to be courted by persons of all classes. He could mix with men of the world without compromising his principles, or lowering his character as a minister of the gospel; and his presence was enough to repress any thing which had the semblance of irreligion. "His firmness to principle, when he thought principle involved, whatsoever of the appearance of severity it may have presented to those who saw him only as a public character, had no taint of harshness in his private life; and, unbending as he certainly was in principle, he never failed to receive with kindness what was addressed to his reason in the spirit of friendship. It may indeed be said with truth, that, great as were his public merits, and deplorable the public loss in his death, to those who had the happiness to live with him in habits of intimacy, the deepest and the bitterest feeling still is, in the separation from a man who possessed so many of the finest and most amiable sensibilities of the human heart. His "The loss of such a man, and at such a time, is incalculable. example and spirit had a wholesome and refreshing, an exhilarating and elevating, influence on the society in which he moved: and even the agitation which he produced, when he was in his stormy moods, was salutary, like the hurricane, (his own favourite image, and the last which he employed in public,) purifying the moral atmosphere, and freeing it from the selfishness, and duplicity, and time-serving, with which it was overcharged." ON THE NATURE AND INFLUENCE OF THE "A Christian is the highest style of man." Young. WHATEVER regards the permanent happiness of man, inerits his serious attention; and experience has shewn that happiness springs from a purer source than riches or worldly distinctions. It is universally confessed to arise from the peaceful harmony of the mind, where inordinate and sinful affections are restrained, and the love that rules and guides, is fixed on an object that demands spiritual homage on account of transcendent goodness and power. Thus systems after systems have been modelled by successive philosophers, and all that reason unassisted by revelation could suggest, has been at times inculcated. Yet it must be confessed that heathen philosophy, with all its advantages, and they were many, was in some points very deficient. This may be accounted for when we examine the principles upon which they severally proceeded. The love of the virtuous heathen was fixed on his country; the contracted circle of his affection was placed around his hearth; and finally, centered in himself; but the christian's motive of action is love to God. This raises him from inferior objects, and teaches obedience and regard for the Being who created and preserves all things. He holds every thing else in subordination, knowing that he cannot better promote the welfare of himself or of his fellow-beings, than by acting in accordance to the will of Him who moves the whole intricate machine of human affairs. By this love he is constrained to forego all selfish gratifications, feeling assured that the glory of God and the happiness of man are inseparably woven together. Among the heathens, virtue often depended upon the customs and habits of a nation, since what was exteemed vicious in one country was countenanced in another, so that the laws of a kingdom in many respects were its standard of virtue. He, therefore, who abstained from openly breaking these laws, was considered unimpeachable, and claimed for himself, if he at all believed in a paradise hereafter, a well-earned immortality. But christianity puts on a more serious aspect; and by unveiling the reality and purity of true holiness, casts a dismal shade over the most illustrious heathen. The celebrated Boerhaave has observed, that "our Saviour knew mankind better than Socrates;" and truly we may see this saying beautifully illustrated, by comparing the observations and precepts of our holy Redeemer, with the precepts and lives of heathen philosophers. It is not sufficient for the christian to abstain from the outward act of sin; he must abhor its very imagination. The heart of man in its natural state is shewn to be depraved, and, even when partially sanctified by the Spirit of God, he confesses it to be "deceitful and desperately wicked above all things." While the self-righteous heathen looked down upon his more immoral fellow-beings with pride and complacency, he who has made the greatest attainments in christian holiness has only learnt to be more humble, and more susceptible to the conviction of his own sinfulness. The true christian disclaims all pride and haughtiness of heart, and, like St. Paul, finds his most painful task in boasting of his own advantages or attainments in religion. There was likewise in the superstitious rites of the Pagans much that was flagrantly immoral. The orgies of Bacchus, and the feasts of Venus, displayed scenes at which reason revolts, while the barbarous cruelties of other ceremonies overwhelm the mind with horror. Should we even lay these aside, and take the refinements of philosophy as the best specimen of their religious notions, we cannot but perceive how little they were calculated to suit the great mass of mankind. Where their different systems were not at variance with each other, so much was abstruse, that none but a gifted few could comprehend, much less put in practice, what was inculcated. But if we turn to the christian religion, we see, that, though its doctrines and precepts evince a profundity which has never been entirely fathomed by the most pious and learned, it is so obvious and simple, that the unlettered peasant can understand and put its requisitions into practice. Though it is a system so original, that it is entirely distinct from all others, yet its moral code is so perfect and harmonious, that, rejecting all that is unreasonable, it contains every duty that can be conceived of, whether to God or man. For this purpose, history and precept mutually assisting each other, both are explained; so that though there are precepts sufficient to comprehend every supposable case, yet in the page of sacred history are sketched personages of various characters, and under all the circumstances of human life, that every bearing of the law of God may be distinctly marked out. It is in the Scriptures that we read what before was scarcely suspected, though experience now confirms the truth, namely, the natural depravity of the human heart. "There is none that doeth good, no, not one." The knowledge of this truth is evidently necessary to the salvation of man; for where there is no consciousness of guilt, there can be no repentance. This truth is stamped on the sacred pages in examples that cannot be controverted, and serves to discourage any thing like pride or self-sufficiency in the uninformed convert. He sees that he has incurred the curse as well of actual as of original sin, and recompense must be made before God can be reconciled. But while the christian reads, that man is a sinner, and condemned to death and eternal misery, for sin can only be expiated by death, he discovers that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life." Though an atonement for his sins cannot be procured by himself, since no future obedience could cancel past offences, yet there is a sacrifice offered for man, even the death and sufferings of an incarnate God, who hath thus dearly purchased his church with his own blood. He reads that no one can reasonably expect to derive any advantage from this sacrifice but by repentance and faith, since without these there can be no remission of sin; that repentance and faith are the fruits of a regenerated heart, a heart influenced by the Spirit of God, who has promised to "create all things anew." Faith is an unbounded confidence in God; and, though a voluntary exercise of the mind, it only arises from that disposi tion of the heart induced by the grace of God. Faith, as a consequence, produces virtuous obedience, and thus becomes instumental in the justification of man, whe. ther this virtuous obedience is enabled by the providence of God to manifest itself, or not; for it is not by works, that man can be saved. It is the disposition which faith generates, that evinces its genuineness, and this disposition can only spring from the operation of the Holy Spirit. Thus it is, that faith is the means, while the grace of God is the source, of the christian's justification. But this is not all; he possesses a hope which cheers him through all tempt. aps, have any causes for alarm been so imperious. IN No. 11, P.ecaution that prudence could suggest, has been the statements which are waiting an approaching crisis in fearful Sir Henry Halfare received, many of which are vague, indecisive, contained in thm the whole, that the malignant cholera has made march of this flen victims to its ravages-that a disposition to be ascertained that the inhabitants manifest a willingness to Calcutta, on t known by less terrific names. It however appears spot; and from no means so rapid as might have been expected. principal branticipated; nor does its dominion seem to be at with a speedys since. Hitherto no symptoms have been distinue the pestil occasion shoul of the year is not favourable to its propagation, ivine mercy, that Sunderland, having been its which visited ish grave. puts on a more serious aspect; and by unveiling the reality and purity of true holiness, casts a dismal shade over the most illustrious heathen. The celebrated Boerhaave has observed, that our Saviour knew mankind better than Socrates;" and truly we may see this saying beautifully illustrated, by comparing the observations and precepts of our holy Redeemer, with the precepts and lives of heathen philosophers. It is not sufficient for the christian to abstain from the outward act of sin; he must abhor its very imagination. The heart of man in its natural state is shewn to be depraved, and, even when partially sanctified by the Spirit of God, he confesses it to be "deceitful and desperately wicked above all things." While the self-righteous heathen looked down upon his more immoral fellow-beings with pride and complacency, he who has made the greatest attainments in christian holiness has only learnt to be more humble, and more susceptible to the conviction of his own sinfulness. The true christian disclaims all pride and haughtiness of heart, and, like St. Paul, finds his most painful task in boasting of his own advantages or attainments in religion. There was likewise in the superstitious rites of the Pagans much that was flagrantly immoral. The orgies of Bacchus, and the feasts of Venus, displayed scenes at which reason revolts, while the barbarous cruelties of other ceremonies overwhelm the mind with horror. Should we even lay these aside, and take the refinements of philosophy as the best specimen of their religious notions, we cannot but perceive how little they were calculated to suit the great mass of mankind. Where their different systems were not at variance with each other, so much was abstruse, that none but a gifted few could comprehend, much less put in practice, what was inculcated. But if we turn to the christian religion, we see, that, though its doctrines and precepts evince a profundity which has never been entirely fathomed by the most pious and learned, it is so obvious and simple, that the unlettered peasant can understand and put its requisitions into practice. Though it is a system so original, that it is entirely distinct from all others, yet its moral code is so perfect and harmonious, that, rejecting all that is unreasonable, it contains every duty that can be conceived of, whether to God or man. For this purpose, history and precept mutually assisting each other, both are explained; so that though there are precepts sufficient to comprehend every supposable case, yet in the page of sacred history are sketched personages of various characters, and under all the circumstances of human life, that every bearing of the law of God may be distinctly marked out. It is in the Scriptures that we read what before was scarcely suspected, though experience now confirms the truth, namely, the natural depravity of the human heart. "There is none that doeth good, no, not one." The knowledge of this truth is evidently necessary to the salvation of man; for where there is no consciousness of guilt, there can be no repentance. This truth is stamped on the sacred pages in examples that cannot be controverted, and serves to discourage any thing like pride or self-sufficiency in the uninformed convert. He sees that he has incurred the curse as well of actual as of original sin, and recompense must be made before God can be reconciled. But while the christian reads, that man is a sinner, and condemned to death and eternal misery, for sin can only be expiated by death, he discovers that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life.” Though an atonement for his sins cannot be procured by himself, since no future obedience could cancel past offences, yet there is a sacrifice offered for man, even the death and sufferings of an incarnate God, who hath thus dearly purchased his church with his own blood. He reads that no one can reasonably expect to derive any advantage from this sacrifice but by repentance and faith, since without these there can be no remission of sin; that repentance and faith are the fruits of a regenerated heart, a heart influenced by the Spirit of God, who has promised to create all things anew.' 66 Faith is an unbounded confidence in God; and, though a voluntary exercise of the mind, it only arises from that disposi tion of the heart induced by the grace of God. Faith, as a consequence, produces virtuous obedience, and thus becomes instumental in the justification of man, whether this virtuous obedience is enabled by the providence of God to manifest itself, or not; for it is not by works, that man can be saved. It is the disposition which faith generates, that evinces its genuineness, and this disposition can only spring from the operation of the Holy Spirit. Thus it is, that faith is the means, while the grace of God is the source, of the christian's justification. But this is not all; he possesses a hope which cheers him through all tempt. |