suppressed, and the other audaciously permits the unhallowed streams to flow out freely and unchecked. A lion, whether ranging the forest or in chains, is a lion all the while. And so with reference to the two cases before us, let it be understood, that the difference, if there be any, exists merely in human estimation; but all things are open and naked to the omniscient eye of the great God. To prove our present position, let us select an instance or two from the holy Scriptures. The first shall be Simon Magus. Read at your leisure Peter's striking address to this individual, who was then a new convert to Christianity, but whose heart was not right with God; and the apostle perceiving that, with what vehemency did he accost him, and how he pictured before him with all the lively colourings of inspiration, the awful state of his heart and the perilous condition of his soul! (Acts viii. 20-23.) Also our Saviour, who well knew the devious ways of the human bosom, and was perfectly acquainted with every shade of character among human beings, denounced on none such insupportable curses as he did on the self-righteous Pharisees. And why? Because His all-piercing eye could discern what was beneath the veil of profession, and because He had the power of bringing to light the hidden things of darkness. Though these Pharisees were outwardly decent, yet under a cloak they were sinners of the blackest hue. Hence they proved so offensive in the sight of the Son of the Most High, as to have roused even His placid mind into a storm of holy indignation. Read but one of the curses He uttered over them-"Woe unto you, Scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness; even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity"-(Matt. xxiii. 27, 28).

True repentance will effect much more in the sinner than the self-righteous religion of the Pharisees did in them. To use our Saviour's significant figure-It will"cleanse first that which is within the cup and platter, that the outside of them may be clean also;" meaning, that real religion should with its purifying influences search into the inner recesses of the soul, and hallow the place where thought is conceived and formed, before it matures into action. So repentance unto life, being the vitality of genuine religion, will penetrate into the secrets of the heart; and flowing thence, it will carry away on its streams the dregs of corruption from within, And the inevitable consequence will be, that the man by degrees becomes both outwardly and inwardly holy-a favourite of heaven-the delight of a triune God, and a fit associate for pure spirits in the realms of everlasting bliss.

But we hasten on

Secondly, to inquire what repentance is positively. And while we shall refer our readers back to our preceding two sections, we shall here offer a few observations that will form a kind of a sequel to those explanations we therein gave of this New Testament doctrine. And we would remark, in the first place

That repentance is a bitter pill. But according to the old adage, there are wholesome bitters, as well as hurtful sweets, And so this, though bitter, is one of the soul cleansing and the soul-healing doctrines of the Gospel of our salvation. If it is a bitter pill; it is neverthless intended to purge away the bad humour of sin from the soul, to purify the system from the seeds of death, and to free the constitution from the poison of the old serpent.

Now when man fell in Eden, the great red dragon injected a vast quantity of his deadly poison into the heart and blood of our race, which has been spreading ruin and mortality in every age and over all the world. And to counteract this, Heaven in boundless compassion, has provided this antidote-repentance; which will most assuredly and successfully upon application, if purified by atoning blood, stay the plague and check the mortal effects of the venom of the fall. Yes; since the unhappy introduction of sin into our world, human souls have been perpetually tending to corruption, with all its destructive consequences. But lo! repentance at the foot of Jesus' cross is a kind of antiseptic to prevent all this; or, it is a powerful corrective, of Heaven's appointment, to ameliorate our spiritual condition; nay, it is, besides, a restorative, wisely prescribed by infinite and sovereign mercy. Next; repentance is a pure Gospel duty; or, should the reader prefer it, we

would say, it is a pure Gospel grace. But rather than displease either party, let us allow it to be both; as we feel none of that abhorrence to the word duty, which some profess to have. For as it is commanded by the Sovereign of Zion, why not admit it in the former as well as in the latter sense? It comes often from Jesus in the form of a precept in the New Testament; and is not His supreme authority sufficient to constrain us to yield unreserved obedience, especially when we consider that He never enjoins one needless duty, nor gives one useless command? But esteeming it as a pure Gospel grace, we may confidently say that it is so indeed; for we find it ornamenting the Gospel alone. With reference to the covenant of works, that did not admit into its articles one bearing any resemblance to this doctrine; for that denounced a curse upon all that could not perform perfect and personal obedience. But the better dispensation, even that of the Gospel, brings it in broadly and fully. "Bless the Lord, O my soul, and all that is within me, bless His holy name. Bless the Lord, O my soul, and forget not all His benefits." For repentance forms the first article in the covenant of grace; yea, we find it to be the leading proviso. Oh! how thankful we ought to be to high Heaven for this one relic, and yet a safe one, to escape the universal wreck! And swimming upon this sugar plant by faith, we are at last received by Emmanuel to the shores of His own land. Yea, how our gratitude ought to abound for this one ray of hope, to lead us once more from the gloom of the fall to the wide and fertile fields of a nobler and more enduring Paradise! Yes, how we ought to bless-eternally bless-the Parent of all good, for this one merciful opening, that introduces us to innumerable helps to reach the celestial world, where clothed in Jesus' righteousness, we shall stand and bow before the high throne of the great "I Am!"

But again: repentance is the fruit of the Saviour's purchase. Hence the distribution of it is attributed to Him. Hence, O reader, as it is at the disposal of our kind Saviour, let us ask Him boldly for it, because "He giveth liberally, and upbraideth not." And He giveth us upon asking, And His donations resemble Himself; they are rich, they are full, they are Divine, they are without repentance. Moreover, this doctrine is indispensably necessary to salvation; nay, none can be saved without it: as the Divine Teacher said, "Except ye repent, ye shall all likewise perish." Oh! what extraordinary words these are! They seem to represent the grace of repentance as the great hinge upon which our salvation turns; or, as the first sacrifice which the sinner must offer on the altar of religion, before that altar will sanctify his other gifts; or, as the stamina of spiritual and eternal life; yea, as the only covering that can be spread over the mouth of perdition to prevent our falling into it and perishing for ever; or rather, to avoid objectionable grounds, it is represented as the only true avenue that leads the soul from the city of destruction to the vicinity of Calvary and the cross, where this feeling is widened and still deepened in the heart, and purified (if we may be allowed the expression) from every extraneous admixture. And it is here alone, our repentance receives an impress which renders it passable even in Sinai, and makes it fully acceptable before the holy throne of the Heaven of heavens.

Further repentance, according to the arrangements of Heaven, must precede forgiveness. And what can be more equitable than this method: to pardon on the ground of repentance? A traitor to acknowledge his rebellion and testify his sorrow of heart on account of his folly, then to be received back to the sovereign favour of his prince, this unquestionably is pure justice mingled with much mercy; and herein we discover the wisdom and the symmetry of the perfect plans of the great Eternal. He has appointed that the trickling tear which glistens in the eye of the penitent should be an harbinger of the greatest boon to his soul, even peace arising from pardon, and acceptance from both. Then, wilt thou not yield, O my soul, to the influence of this happy disposition of mind, and hail it as the forerunner of the sweetest joys of thine eternal salvation?

Once more: there is much sweetness in repenting tears. This statement may appear startling to those that have never shed them; but the truly penitent can bear his testimony to the fact, that as the bosom surcharged with grief is often relieved by allowing the commotion of the mind to melt away into tears, so the agitated conscience is mightily becalmed by the exercise of evangelical repentance,

especially when the spirit retires from the tumult of the populace to roam around Gethsemane and the rising hill of Golgotha, keeping the eye of faith steadfastly fixed on the cross, and on the Divine Victim suspended upon it, purpled with His own gore, and standing upon such a sacred spot and in such an affecting attitude, the weeping spectator exclaims-"This is the sacrifice which was received by Heaven as my propitiation; therefore hush, conscience, hush ;' and in the stillness of this pause, while pious meditations are vividly playing in the deep serenity of the soul, the Saviour's voice is heard in the chambers of the heart, saying, Son, daughter, "be of good cheer, go in peace, for thy sins are forgiven thee." Then, will not this prove sweet indeed, as luscious as the honeycomb of Canaan land? And what makes it to excel is this--it will never become nauseous, nor will its sweetness cloy for ever and ever. Hence, with reference to this doctrine, we shall not call weeping days fast, but festival ones; and in fact, the Hebrew word used for "repent,' signifies to take comfort; and it will surely bring comfort to the bosom of him that is exercised by it, even the consolations of the everlasting Gospel.

To what shall we liken the repentance that takes place in the day of Gospel grace? Shall we compare it to a summer shower, falling in the sunshine of hope, and thus mingling with the genial rays that proceed from the brilliant orb of righteousness, which at once makes the trickling tear to become fertilizing to the the soul, and the event to prove pleasing to Heaven, because the wave-offering and the thank-offering will be opportunely brought into the temple of truth and of religion? But may we not resemble repentance beyond the grave to a black shower in the dead of winter, falling at the midnight hour of despair; every drop, as it descends, chilling, and thus rendering the soul more sterile than before? Yea, every tear then shed will become infinitely bitterer to the lost, than the sharpest gall and the rankest wormwood; whilst those shed by penitents now kept in bottles by Him who seeth in secret, will prove in heaven unutterably sweet, and the very remembrance of them will inspire the holy throng with emotions of gratitude, that will raise their song of joy to such a height of ecstacy as will make the celestial plains to echo again and again with the sonorous notes of the Saviour's exalted praise. But finally repentance is very pleasing to God. No sacrifice like a broken heart; the savour of this, in the estimation of Heaven, smells sweet indeed, and the incense of it yields odours of the choicest kind; and even the Deity (with the profoundest reverence we would say it)-even the Deity will bend from His great white throne, with ineffable complacency to receive this sacrifice; and when the sinner begins to burn thus, the holy penmen represent the hierarchies of heaven as becoming admiring spectators; and when they behold the scene, their bosoms swell with thrilling joy, which flows like a tide along the rising ranks of glorified spirits, till it reaches even to the seat of the Eternal, diffusing even there Divine and ballowed pleasure. And now, what does the musician of Israel say in his penitential Psalm? "O Lord, open Thou my lips, and my mouth shall show forth Thy praise. For Thou desirest not sacrifice, else would I give it, Thou delightest not in burnt-offering. Behold, thou desirest truth in the inward parts, and in the hidden part Thou shalt make me to know wisdom." Then, possessing this inward tuition, we shall attend to Paul's exhortation in his epistle to the Hebrews, when he said, "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and faith toward God"—(Heb. vi. 1). Exclaiming with David, "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way and lead me in the way everlasting"-(Psalm cxxxix. 23, 24).

(To be continued.)

in me,

CELATUS,

THE Anniversary of the late Countess of Huntingdon's College, Cheshunt, was held on Wednesday, June 30. The appearance of the morning indicated rain, but the clouds gradually dispersed, and the day was remarkably favourable. A considerable number of friends went from London in a special train provided by the North Eastern Counties Railway Company and the College; Chapel, in which the religious exercises were conducted; was crowded to excess by an audience of the highest respectability. Several ministers were present, many of whom received their education in this Institution.

The Rev. J. SHERMAN commenced the services by reading a part of the Church of England form of Morning Prayer.

Mr. E. H. WEEKS, one of the students, then delivered a brief address on the distinction between justification and sanctification. He discussed the subject under the following heads:-1. They are distinct in their design; 2. In their relation to the atonement; 3. In their conditions or instrumental means; and 4. In their qualities or characters.

Mr. JOSEPH MOORE, a missionary student, addressed the audience on the connection between justification and sanctification. He showed-1. That facts are altogether in favour of the position. 2. He pointed out some reasons which account for such wonderful and striking facts accompanying a doctrine so much spoken against. He then considered the views which the doctrine of justification presents of the character of God; the motives which it brings to bear on the justified; its production of peace of mind; and in conclusion, he contended that those who can make it their boast that they are to be judged by the perfect law of liberty, while their lives are not according to godliness, have denied the faith, and are verily the children of Satan.

The Rev. Dr. RAFFLES then preached the sermon; founded on Ephesians iv. 12, "The work of the ministry." He considered the work of the ministry-1. In its Divine authority 2. In some of its varieties. It consists in the statement of Chrisian doctrine; in the refutation of error; in the enforcement of duty; in the admonition and warning of the careless, the inconsiderate, the unruly, the reprobate, and the profane; and in animating and confirming the people of God. He concluded by a brief address to his brethren and fathers, to young ministers, and to the supporters of the Institution.

The Rev. T. ARCHER closed the services by prayer.

The company then dispersed themselves through the spacious grounds and garden attached to the College, the commodiousness and order of which elicited universal approbation. At two o'clock they assembled in a large and elegant tent erected by Mr. Edgington, in an adjoining meadow, and partook of an excellent cold DINNER.

The chair was taken by Thomas Challis, Esq., the Treasurer; supported on the right by Sir Culling E. Smith, and on the left by Dr. Raffles.

The CHAIRMAN, having facetiously observed that the toasts might be drunk either in wine or water, according to the inclinations of the company, proposed "The Queen.' When they considered her youth, the circumstances under which she came to the throne, and the manner in which she had conducted herself since she had been upon it, there was every thing in the retrospect to prove that God would prosper her reign and make her a blessing to her own family and to the nation at large.

"Prince Albert, and the rest of the Royal Family" having been drunk,

The CHAIRMAN said that they now came to the great object for which they were assembled on the present occasion. There was no subject connected with the preaching of the Gospel more important, in his judgment, than those institutions which were formed for the education of the ministry. Remembering how much our own spiritual improvement, how much the progress of religion immediately around us, how much the salvation of this country, as well as that of the world, depended upon the preaching of the Gospel, it had appeared to him marvellous, that the education of the ministry should have been so grossly neglected by the Christian Church. It seemed to him, that the history of their colleges would prove that they had seldom or never been identified with the great objects connected with

the conversion of the world. Their present institutions were indebted to private individuals for support rather than to a public conviction of their importance; they depended more upon legacies or large sums left for their endowment, than upon that responsibility which devolved on every individual member of the Christian Church for their effective support. But he rejoiced that such times were rapidly passing away; that within the last few years the older institutions had been increasing in efficiency and importance, and had been sustained by the most enlarged generosity. He was glad that they had amongst them that day the individual who presided over the most important arrangements of that institution, the foundation of which had lately been laid at Manchester. That movement had been sustained by munificent donations not merely of £10, £20, £50, £100, but several gentlemen had put down £1,000. It proved that the heart and the mind went together that when the mind was convinced of the importance of a subject, the heart could feel deeply upon it. If they realised their responsibilities, sure he was that they would feel there were claims at the present time, which ought to urge them to make more enlarged exertions than they had done at any previous period. George Hadfield, Esq., the treasurer of the institution at Manchester, had written a pamphlet, contrasting the liberties now enjoyed with the bondage of a former age, when every attempt to enlighten the country was met by opposition, and sometimes by cruel death. The change which had thus taken place, imposed upon them additional obligations. Jesus Christ called upon the Church to take possession of the world. It ought not to satisfy them, that they merely sustained their own chapels, their own ministers; they should feel that they belonged to the universal Church, and that there were duties and obligations arising from that connection, very different from those which arose from local influence. As well might an individual say, that he was only bound to support his own family, while persons were starving around him, as allege his only duty was to support his own congregation. They ought to feel what a powerful weapon was a faithful, enlightened, efficient ministry. He felt very anxious for the support of Cheshunt College, but he was still more anxious that the great principle of the obligation which every Christian owed to support similar institutions should be developed in every heart. There were claims on the religious public arising out of the history of Cheshunt College, placing it in a favourable view in the minds of all impartial persons; but upon that subject he would not enter. He trusted that they would guard against every thing little and contracted in the management of the College; and that while they had tutors devoted to God, and students who were evidently called by the great Head of the Church, and placed under their instruction, nothing would be wanting to encourage both teachers and students in the prosecution of their respective labours. He need say nothing of the sermon they had heard that day. When listening to it, he could not help thinking "Who is sufficient for these things?" Let them pray for the students that God would bless them, and make them a blessing. He begged to propose "The health of Dr. Raffles, and thanks to him for his excellent sermon preached that morning.'

The REV. DR. RAFFLES, in acknowledging the toast, said that he should be a monster of insensibility, if he did not deeply feel the kind mention of his name. He appeared before them, however, as a destructive. When he looked at those beautiful grounds, those verdant meadows, those academic walks, he honestly confessed that he wished to see the present edifice levelled with the ground, and another reared upon its ruins, more to the honour of that body with which it stood connected, and more in harmony with the beauty of the scenery by which it was surrounded. The edifice about to be erected at Manchester would not disgrace those grounds, nor would those grounds disgrace that edifice. He wished to wheel the one to the other; but he feared that that was impossible. He verily believed, however, that there was power, wealth, and influence in the Christian Church to do any thing fit and proper for that Church to accomplish. If it were right that the present structure should be removed, and a new one substituted, in harmony with the march of mind as it respected the edifices now built for religious and academic purposes, done it might be; and the Chairman had only to say it, and done it would be. When it was first proposed to erect a new College at Manchester,