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order that it may have the chance of being held by the world in the dearest and the nearest place. I am,

My dear and worthy Friend,

Your's,

In the bonds of the Gospel,

EDW. IRVING.

Caledonian Church,

Hatton Garden.

OF JUDGMENT TO COME.

PART I.

THE PLAN OF THE ARGUMENT; WITH AN INQUIRY INTO RE

SPONSIBILITY IN GENERAL, AND GOD'S RIGHT TO PLACE THE WORLD UNDER RESPONSIBILITY,

An Argument, or Apology, (for either of these words will denote that undertaking to which I now address myself in devout dependence upon Almighty God,) ought, as is the manner of ordinary judicial questions, First, to choose the tribunal before which the question is to be tried ; Secondly, To define the exact point which is brought into issue ; and, Thirdly, To open up the line of argument or defence that is to be pursued. These preliminaries we shall now settle with our readers, before whose unbiassed judgments we are about to propound the merits of the most momentous question that ever came before them for a verdict.

The tribunal before which we choose to plead this most grave and momentous question, is the whole reason or understanding of man. Not his intellect merely, to which common arguments are addressed, but his affections, his interests, his hopes, his fears, his wishes,-in one word, his whole undivided soul. It is not with the intention of confusing his judgment, that we will endeavour to take his human nature upon every side, but because we think our case so important and so good as to solicit the verdict of every faculty which human nature possesseth. We feel that questions touching the truths of revelation have been too long treated in a logical or scholastic method, which doth address itself to I know not what fraction of the mind; and not finde ing this used in Scripture, or successful in practice, we are disposed to try another method, and appeal our cause to every sympathy of the soul which it doth naturally bear upon. We shall speak, according as it suits the topic in hand, to the parts of human nature which the poet address

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eth, to the parts of human nature which the economist addresseth, no less than to those which the logician addresseth. Nevertheless, after a logical method we shall do so; that is, we shall present before these affections of the mind our question in a fair and undisguised form, without fear and without partiality. Therefore, all we ask of our reader, who is our judge, is to have the eyes of his mind as much as possible unveiled from any prejudice, and the affections of his nature unrestrained by any ancient habit from moving with natural freedom to whatever may have charms in his eye. For the subject which we have to bring before him is one in which every faculty of his nature is interested, requiring imagination to conceive its ample bounds, judgment to weigh its justice, hope and fear to feel its consequences, and affection to embrace all the tender circumstances of its revelationeven the subject of Judgment to Come, which will decide, to every soul that readeth these pages, its destiny for ever and ever.

This subject, which we come next to define, after having chosen the tribunal before which it is to be agitated, is the whole matter of human responsibility and future judgment, as they are set forth in the Scriptures of the Old and New Testament. Our instruction, or our brief, to speak technically, is taken from the revelation of God, to which we would not willingly add one idea of our own, as we would not withhold, for the sake of easing the burden of our theme, any one idea which it contains. The revelation, the whole revelation, and nothing but the revelation, upon the subject of our responsibility, and our condemnation or acquittal, is the thing which we undertake to argue for, and to justify before every noble attribute of human nature.

We hold no question upon the authenticity of the revelation, which we take altogether for granted; we have ado with its matter only ; so that our business is not with the believer or the unbeliever, but with the man. Here is a certain future transaction revealed, as consequent upon a certain constitution of things, also revealed. We inquire not how nor whence it hath come ; we take it as we find it, and inquire whether it be a just thing and honourable thing, an advantageous thing to the nature and condition of those to whom it is known. We inquire not with respect to any save such as have had it revealed to them, because we think it is applicable to none besides. It is part of a system of revealed truth—the keystone, as it were, of the system, and cannot be applied but as a part of it. Therefore in justice it is not right, and certainly in point of fact it is not our intention, to apply it to any others than to those unto whom revelation hath come.

But whereas an act of judgment presupposeth something which is to be judged of, and implies something good or bad which is to follow thereon, it is absolutely necessary to an argument or apology for Judgment to Come, that the thing should be developed upon which judgment is to pass, and the consequences to follow after judgment hath been passed. The assize is not the first act, but the second act of a drama which is not yet closed. The first act is the occurrence which is charged upon, the second act is the decision, and the third is the execution of the verdict--and there the matter endeth. But our argument we do not intend to conclude therewith ; for, knowing the mighty stake which is in issue to every one who readeth this discourse, we should have but ill discharged our duty to his soul and to our God, for whose sakes we enter the lists of this controversy, were we not to add to the completed representation something which might turn to a good purpose those anxieties which it may pleasę God to awaken ; and if they be not awakened, we would discharge our duty still worse, did we not cast aside all reserves and awaken all the energy of our mind, and with all our heart and strength, and soul and might, cast ourselves upon the barriers which are defending conscience from the invasion of truth. Therefore, after this order will our discourse proceed :-First, we shall set forth the constitution of divine government upon which this judgment is to be passed. Then we shall treat of the actual judgment ; then of the issues of the judgment; and, lastly, do our endeavour to guide the people into the way of salvation from the judgment, concerning which, if they should continue wreckless, we shall strike a note to thrill the drowsy chambers of the soul, and awaken it from its fatal slumbers.

Such is the order in which we propose to lay the whole subject of Judgment to come before the whole comprehension and feeling of the soul ; in doing which we shall take all liberty of discourse, abstaining from the technical forms of theology, which half the world does not understand, and the other half seems heartily disposed to forget. We shall also indulge in disquisition, to clear the subject of obscurity; and in digression, to render it entertaining; and in application, to touch, in passing, any interest or emotion which may be affected; but these subsidiary to the great object which we have proposed, of justifying and commending this part of divine revelation to the hearts of men.

In which, if we are enabled to succeed, we shall have done them an unspeakable service. For this coming event, which to every man is the decision of the everlasting future, being understood, and seated in our high regards, will naturally cast forward into time the brightness of its hopes and the shadow of its fears. Calling up from their graves all our past transactions, and awakening against us every thing as when it was first conceived, it ought to give value to every current thought, and importance to every passing act, making life a diligent serious occupation of time, instead of a laborious destruction of it, or an idle gay diversion. Thought would become a constant device for the good ends which God hath set before us, and action a constant enterprise to bring these ends about: And seeing it is placed within the power of every creature to find acceptance of his Judge, and everlasting glory ; life would become full not only of good endeavours but joyful prospects, were men convinced and mindful of the last day, which is to sum up all the past and decide all the future of their existence. There manifestly wants some such husbanding and equallizing power to make the faculties of man turn themselves to the most account. Some drop asleep amidst sensual gratifications, and do nothing for the common weal but consume its stores-others idle amongst trifles, passing the bright season of youth in vain and empty shows—others fight against their own and the public peace, wielding every power they can command for the aggrandizement of themselves at every hazard and

There is no spring that never runs down to move the machinery of a single man's life; there is no common spring that never runs down to move harmoniously the combined machinery of society. Powers of good are slumbering for want of a call, instruments rusting for want of an occasion ; and a meagre unsatisfying recollection of occasions lost and time mispent, is the portion of almost every man. -What laborious trifling, what ingenuity of wickedness, what self-torturing ennui, what artificial stimulants, what brutalizing excess there is in this weary world! To reach distinction and power, you must fight battles and be the death of thousands. To be a hero, you must wade through seas of blood. To be a statesman, you must submit the soul to suppleness, and be the creature of creatures like yourself. There wanteth a power to enable a man to turn the wheel of

expense.

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