served before, most morning visitors possess), are surely words of course, though by no means without their use in maintaining an intercourse with society. The servant who is confined to this use of them, will be enabled to see what a compliance with custom allows, and what an ad herence to truth demands. He can never be exposed to that ordeal, described by S. H. as so painful to a conscientious mind; that state of perplexity, between the desire of obeying his master on earth, and the fear of displeasing his Master who is in heaven. V. REVIEW OF NEW PUBLICATIONS. An Inquiry into the secondary Causes which Mr. Gibbon has assigned for the rapid Growth of Christianity. By the Hon. Sir DAVID DALRYMPLE, Bart., (Lord Hailes) one of the Judges of the Courts of Session and Justiciary in Scotland. The second Edition. To which is prefired a brief Memoir of the Life and Writings of the Author. Johnstone, Edinburgh; Hatchard, &c. London. 1808. 12mo. pp. 338. Price 4s. THE notices which we have already taken of Mr. Gibbon's attack upon Christianity, would render it unnecessary to recur to the subject, did we not feel a reluctance to permit so able a work as the present to pass without our recommendation, and the assistance which that recommendation may give to its circulation. Not that we think several other works with the same object, much less the conclusive and serious one of the late Mr. Milner, deficient: but the work of Lord Hailes having a character of its own, and his authority possessing peculiar influence in a certain circle, we conceive it to be entitled to distinct notice and applause. Neither can we dissemble our satisfaction, that while the public will read a popular history, and, with it, the impieties wrought into and infecting its composition, a concomitant demand is made for the antidote. Mr. Gibbon, in his own Life, has noticed the present Inquiry in the following terms: "The profession and rank of Sir David Dalrymple has given a more decent colour to his style. But he scrutinized each separate passage of the two chapters. with the dry minuteness of a special pleader; and, as he was always solicitous to make, he may sometimes have succeeded in finding a flaw." This, with the necessary and easy commentary by which the text of Mr. Gibbon is generally to be interpreted, in order to make truth of it, is no incorrect character of the production meant to be condemned. The minute diligence with which Lord Hailes has followed the antichristian through all his positions and insinuations, must have been peculiarly troublesome to Mr. Gibbon; and we perfectly agree with this gentleman, that whatever his opponent were solicitous to make, he has sometimes found a flaw. Not a page, hardly a sentence, of the notorious chapters occurs, which does not bear ample testimony to the correctness of the historian's admission; and we must concede to him, on this occasion, the distinguished praise, which has been bestowed on Dr. Lardner, of not over-stating a point of evidence. Mr. Gibbon is entitled to the highest credit for moderation, when he barely affirms it possible that his opponent may sometimes have found a flaw. In p. 212 Lord Hailes has this observation. "Let it be remarked in general, that the chief circumstances mentioned in the miscellany scem to have had a natural tendency to retard, instead of accelerating the triumphs of Christianity over the passions, prejudices, and opinions of mankind." Our readers may recollect a continued argument on this very principle in a paper in our first volume, pp. 641, &c., entitled, "Causes of a supposed Extinction of Christianity under Diocletian." Hardly any part of the present work will be found more curious and entertaining than the detailed paralel of the intolerance of the primitive Christians, and of Seneca in particular, respecting the luxuries of life. Mr. Gibbon was perfectly in his element, when laying out and ridiculing the censures passed, and supposed to be passed, on what he assumed to be the innocent indul. gences of life, by the Christians of the first ages. And Lord Hailes has not been with less effect in his, when, not only detecting many inaccuracies of the zealous unbeliever, but pointing out the much more extravagant censures denounced against those indulgences by the heathen philosopher Seneca. This detail reaches from p. 236 to p. 264. From the last we quote the author's inference: My labour in instituting this comparison between the extravagant fancies of Seneca and those ascribed to some of the primitive writers, will have been ill bestowed, should my readers imagine that I mean to vindicate any errors in the primitive writers, by pointing out similar errors in an eminent heathen philosopher. Mr. Gibbon had full liberty to select, from all the primitive writers, whatever tended to expose them to ridicule; and yet, even with the aid of the mistakes and exaggerations of Barbey rac, he has not been able to produce, from their works, any instances of injudicious and trilling censures on the luxuries and conveniences of life, which are not to be equalled, it not exceeded, by the passionate Fifty-two Sermons on the Baptismal Covenant, the Creed, and the Ten Commandments, and other important Subjects of practical Religion, being one for each Sunday in the Year. By SAMUEL WALKER, A.B., late of Exeter College, Oxford; Curate of Truro. Corrected and revised by the Rev. S. Burder, M.A. of Clare-hall, Cambridge. London: Matthews and Leigh. 1810. 2 vols. Svo. Price 16s. We are happy to have an oppor tunity of introducing these truly excellent sermons to the knowledge of such of our readers as may yet be unacquainted with them; and of recommending them to a place in every domestic library. Being the republication of a work which has been already extensively circulated, it will not be expected that we should enter into any detailed analysis of its contents, or any minute criticisins of its style. Suffice it to say, that it is a truly evangelical performance; sound and scriptura! in its doctrines, and eminently prac tical in its tendency; and that although the style be generally rough and unpolished, and sometimes even uncouth, yet the sterling, intrinsic merit of these sermons is such, that this defect is soon forgotten in the strong personal interest which they excite. That supremely inportant question; Am I or am I not a Christian; Am I a child of God, or an heir of wrath; Am I advancing towards heaven; or am I on the downward road to destruction? is reiterated so frequently and so pointedly; and the criteria by which this question may be decided are so plainly and intelligibly indicated in these volumes that it is impossible for any one to read them with attention, and yet remain wholly under the power of that self-delusion by which so many in the present day are prevented from rightly estimating their character in the sight of God. As models for pulpit-composition, we certainly cannot recommend them, without considerable qualifications; yet, for the purposes of domestic instruction and individual examination and improvement, they are invaluable. We will give, as one proof of this, what Mr. Walker has said on the subject of approaching the table of the Lord. "If the design," he observes, " of this institution be to seal Christ to believers as an all-sufficient Saviour, and them to Christ as loyal servants and faithful disciples and believers, one to another as fellow-members and fellow-servants; if such be the communion of saints with Christ and one another, by a solemn institution of our Lord's own appointment for the purpose, it will be seasonable to ask, in view to the approaching ordinance, and I leave you to make application for the time past, "1st.-Are you sincere herein? That is to say, are you truly desirous that Christ alone be your Saviour, because you find an utter insufficiency in yourself, and an all-sufficiency in hua to help you in every need of your soul, whether respecting your guilt, or the sentence of the law, or the power of corruption, or the force of temptation, or the deceitfulness of your own heart, or the vigilance and artifice of the devil, or the work you have to do, or the shortness of your life, or the approach of death and judgment: for any or all of these things do you desire sincerely help from Christ, giving glory to him as alone able, and mightily able, to save you; and saying with Peter, Lord, to whom should I go? Thou hast the words of eternal life? And I know and am sure that thou art the Christ, the Son of the living God. Also are you sincere in this, in determining that Christ alone shall be your Master? Doth he who knoweth all things, even the secrets of your heart, read there CHRIST. OBSERV. No. 103. the unfeigned characters of loyalty for his service, and zeal for his honour and interests? That, loathing, and exceedingly ashamed of yourself for your past unfaithfulness, you are come now to him with an honest and true heart, earnestly hoping, and steadfastly will be ashamed of him, or deny him, or purposing by his grace, that never more you betray him, or sell him for interest, or reputation, or friends, or life?-Can you say also with truth, from the bottom of your heart, that you are ready to all offices of love towards Christ's members and your fellowmembers? Can you cheerfully eat this one bread and drink of the same cup in token of your brotherly affection; and as your pledge that you will gladly do all in your power to promote their greatest interests; and that you are ready to receive all their kind assistance for the edification of your own soul? "2dly. To sincerity have you added diligence in this matter? Are you come prepared? Have you examined and judged yourself that you might not be judged of the Lord? Is Christ precious to your soul? Do you long to taste of his goodness? Are you come with an hungering appetite to eat the flesh and drink the blood of the Son of Man; diligently having sought out your wants and his fulness? Is your desire keen after his pardoning, quickening, and comforting grace? Have you been diligent too in trying your ways, in lamenting your iniquities before him whom you have pierced; in stirring up all your graces, and putting on the wedding garment? Have you beheld the man till you have mourned, till you have believed, till you have loved him? Have you thought of all the wonders he hath done, of all the wonders he hath done for you, how he hath plucked you from the hands of the enemy, and led you, and taught you to go, and kept you from falling, and lifted you up when you were down, and to this day with almighty power and care delivered you? Of the wonders he hath yet to do for you havé you been mindful-wonders in grace and glory? Have you meditated on all his kindness, till your heart, big with praise and thankfulness, is inpatient to come before him in this not the least testimony of his love; to come and tell him of his wondrous doings, and to devote yourself, your whole self, soul, body, and spirit, to him, as a toolittle return for his wonderful love? And would you think it worse than-death ever any more to part from him, to deny or disgrace him? But more, have you been difigent that your love of Christ might be enlarged to all his people? Have you been earnestly seeking that all prejudices might 3 I be done away, and to have your heart taught the gracious tenderness of a Christ-like affection, so that you can say, 'You love not in word and in tongue, but in deed and in truth,' and trust that Christ shall own you by this mark to be his disciple? "3dly. Are you come also in faith? Have you considered attentively who hath spread the table, and what are the provisions which are set before you? Do you see Christ under these signs of bread and wine; and are you come to feed your heart and eyes in this representation of the dying love of Jesus? You have weighed his own words, This is my body which was given for you, and this is my blood of the New Testament which was shed for you, and for many, for the remission of sins. And what, do you verily believe, it shall be even so as he hath said? Only believe and the thing is done. Faith discovers a crucified Jesus in the representation here made of him; faith makes the promise a living word, and feeds on the body and blood of Christ in the power of the promise; faith looks to Jesus at the right hand of God, is assured of his power to fulfil his engagements, and of his faithfulness to his promises, and draws out of him a feast indeed, to the establishment and refreshing of the soul. Are you be lieving, therefore? In spite of all your manifold past iniquities, iu spite of all your infirmities and spiritual poverty, in spite of whatever trials and discouraging appearances, do you believe that there shall be an accomplishment of the things which have been spoken? This is to deal with Christ as a faithful and powerful High-Priest, and to enter into the heart of his design in leaving behind him this pledge of his love, this as surance of his care and protection, till he come. Yet, 4thly.--Are you come with reverence? Amidst all the triumphs of your faith, are you mindful who you are and with whom you are to transact? That you yourself are a vile sinner, coming to sit down at your Master's table, who is also the most high God? The thought indeed ought not to terrify you, but it ought to awe you. Have you therefore been so mindful of your sins, and so abased in your own eyes, that you could not think of drawing near but in the merit of your Lord, and upon his express invitation and command? And, when even thus you are emboldened to approach, are you impressed with a deep sense of your vileness, of your unworthiness of so high an honour, and covered with shame while you are admitted to so near an approach? Believe it, my friends, the highest archangels rejoice to minister under him with whom you are about to feast. You must needs then be humble when you come near to his Majesty; you must needs admire and adore, and be full of lowly reverence of his presence, while he thus condescends to us sinful dust and ashes. "The thoughts I have now suggested to you may well add to your godly fear and reverence; while you cannot but have reflected how far short you have come in all these things, or at least in fulfilling your sacramental engagements on former occasions. Who can say, with all this sincerity, and diligence, and faith, and reverence, I have always attended on the Lord at his table? Let the thought of former miscarriages still more humble and abuse you; let it also increase your fear and watchfulness. And O that others, who have neglected or. profaned this high and holy ordinance, may be seasonably brought to a sense of their guilt with regard to this important branch of Christian worship Vol. ii. p. 51–56. done. It is taken from a sermon on Another extract, and we have the character of Agrippa. “A man may be so convinced that without holiness no man shall see the Lord, and that there is somewhat so excellent in the ways of godliness beyond those of sin, as to be seriously wishing oftentimes that he were holy and godly, and to be taking up resolu tions many times of renouncing the world. When the glories of Christianity are set before a man, he can hardly help wishing he were a Christian, and determining he will be no longer a slave to sin: but then, though there seem to be something of the will in this, yet there is no wholeness of heart in it, and it is but a sudden blaze that in an instant goes out. When such an one comes to question himself closely, and propose to himself a choice of God, and walking with him in his ways, in a rejection of all sin, especially the convenient pleasing bosors-sin, then the hypocrisy appears, he cannot con sent to it, and the unsoundness of the double heart is made manifest. "So you see a man may go a great way, and yet fall short of being a Christian And that he always doth, when his will is not, through divine grace, upon the persuasive arguments of the Gospel, steadily and universally determined to serve God. However awakened his conscience, and clear his light and knowledge; whatever touches of joy or sorrow he may have felt in his affections about spiritual things; however res formed, regular, and civil his outward etis duct; and whatsoever seemingly good desires he may have, and firm resolutions he may make; yet being deficient in the main thing, namely, a will and heart determined and fixed upon God, he is as yet but almost persuaded to be a Christian. That Agrippa had gone the most of this length seems evident from the history before us; he had conscience it appears from these very words; for his knowledge St. Paul appeals to him; he was certainly much affected with what the Apostle had been representing; he wished he were a Christian, he said, Thou hast almost persuaded me to be one; but there it stopped. The Gospel argument pleaded strongly, and there was an evident motion upon the heart; but he repressed the one and the other, and remained an almost Christian. "And has not this been the case of others as well as Agrippa? Say, my friends, have none of you under the ministry of the word found your consciences greatly alarmed, the light of the Gospel breaking in upon you, your affections warm, your wishes earnest, your resolutions running high; in a word, almost persuaded to be Christians; and yet but almost persuaded; alas! to this day not prevailed upon to forsake all and follow Christ? What a pity, you say, that one so near the kingdom of God as Agrippa should stop short! What a pity, say I, this should be your case! and yet it is, many of you know it is. Ah, that it were otherwise! would to God that all that hear me this day were both almost and altogether such as was the Apostle! "But, You will say, what made Agrippa stop, when he was so very near being a Christian? Alas, sirs! the very same things that have hindered you, the love of the world, and of the things of it, Conscience pleaded hard for his owning Christ; but he was a great man, his interest, honour, ease, and reputation, pleaded harder, He saw before his eyes what his owning Christ must bring him to; he knew the Apostle's only crime was heartily embracing Christianity, and should he run himself into a like wretched condition with this criminal by embracing it? He had no heart to this, he will be no Christian on these terms; conscience must yield, for he will not lose his honour, character, and worldly ease. So he smooths over the matter, pays St. Paul a compliment, agrees that he had done nothing worthy of death, or even of bonds; yet, to save himself from the suspicion of being a favourer of Christianity, does not drop a word of his being set at liberty (though that was entirely in the governor's power, and was but justice to an innocent man); and, to keep fair with the Jews, refers him to the judgment of Cæsar. Here you see his heart; he was a time-server, a man of the wond, who at bottom had not the least heart toward God, but would make conscience truckle to convenience. Could he be more than almost persuaded to be a Christian, while he was under this worldly bias? Had he given way to the convictions of his own mind and the secret workings of divine grace-instead of quenching, had he closed in with them, and at once made an honest profession of the truth of Christianity, as he then saw it, without hearkening to worldly considerations-he had been a Christian indeed. Here you see then what stops many, who are brought under concern for their souls, and, under the hearing of the Gospel are secretly moved to close in with it, from receiving it: they will not, they cannot, endure to think of parting with their worldly reputation, interest, or ease; they will not buy Christ so dear; they dismiss conscience for the time with a promise that when they have a more convenient season they will call for it again, "Let this therefore be noted as a most certain yet tremendous truth, that all, who in the manner described have been almost persuaded to be Christians, and never wrought upon to be really so, have been hindered by the love of sin, by some worldly Just which they would not part with, or some carnal indulgence which they were deter mined to gratify. Ye will not come to me, that ye might have life,' says our Lord to the Pharisees, Why would they not? What! because they wanted means of con. viction that he was the Christ? No, but because they would not; for, if they did, they must give up their worldly honour, interest, ease, and reputation. It is the same case with many of you, my dear friends; you will not come to Christ. It is not through want of conviction that there is salvation in none other, but because, if you do, you shall be laughed at, reproached, have your names cast out, perhaps suffer a little in your interests, or be forced to deny yourselves a course of life you have been long accustomed to. For these reasons you have many a time hitherto resisted the Gospel-offer, when it has been brought home to your ears and your consciences; and for the same miserable reasons I fear you will still persist in the same unhappy conduct. You see you cannot be Christians indeed pnless you give up your hearts to God upon his Gospel-invitation and secret motion, This you have not yet done. Will you do it |