lime and abstruse principles of the religion he came to establish, was a secondary object; to propagate a benevolent spirit, and mend the human heart, was evidently the first. If Jesus Christ was any thing, he was eminently the preacher of morality. The entire of that truly divine discourse which he delivered on the mount, went exclusively to that end: there was nothing in it of a specu lative nature; nothing that was not immediately designed to soften and purify the conduct, in every relation of life. Blessed are the peace-makers, for they shall be called the children of God. Blessed are the merciful, for they shall obtain mercy. Blessed the meek, the poor in spirit, pure of heart; blessed all who hunger and thirst after righteousness. It is the simple, but fervent eulogy of every relative virtue, and every bond of blissful intercourse between men." pp. 130, 131. I know nothing essential to the beTief of a Christian but this, belief in the being, attributes, government, trinity and unity, of God; that he is the author of all nature, and fountain of all our blessings; that his providence is universal as the light; that we are responsible creatures, destined for a state of felicity or misery everlasting; that righteousness of course is indispensible to our salvation; that the Holy Spirit assists our infirmity; that Jesus Christ is our Redeemer, Mediator, Advocate and Judge; and that under the title of his infinite merits we are all pursuing the same destination and felicity. Every other point is, comparatively, frivolous and indifferent, and which-ever we embrace or reject, ac cording to the result of our inquiry and judgment, can neither add to or dininish our right to the name of a Chris tian, or any way affect our pretensions to the favour of God." pp. 134, 135. f Happy had it been for this small, but charming portion of the earth, had care been early taken, to direct the attention of a naturally open, generous, and warm-hearted race, as the people of this country have been justly and emphatically called, not to the miserable jealousy of matters that are the discovery of man, but to the great social duties of that system, which is the revela tion of God. nm on hidd "A good and benevolent life is the sum and substance of it; and the only right preparation we can make for a happy entrance into that blessed re gion, where sin and sorrow, strife and discord shall never enter. And much more useful and glorious would I deem it to utter even one clumsy sentence in support of that vital object, than be the author of all the musty folios the groaning shelves of polemic divinity ever bore." pp. 136, 137.5: 1 d "Our first father, though born without original sin, could not resist the example of the first crime; we are imitative creatures, more exactly poised in our inclination to good and evil, than is imagined by those who judge more severely of human nature. It is the weight, the preponderance of example on one side or the other, that in variably determines the first bent of our lives; it is impossible, at certain years, to resist the power of repeated impressions. p. 300. These representations contain much that is true, and much that is of the last, importance; but it will hardly be denied, that they are open to exception. At the best, they may be charged with consider able looseness and want of precision; the expressions are broad and somewhat coarse; and the sketch of essential doctrines in the second extract exhibits little study either of nice completeness, or exact order, or correct perspective. It may be said, indeed, on the other side, that the passages were not intended as formal expositions of the preacher's creed, but were cursorily struck out by the casual demands of his discourse, with much more aim at immediate effect than at systematic accuracy. Yet, surely, it becomes the minister of Christianity to be always accurate: his miniatures should be as perfect as his largest works: his most casual statements of essential doctrine should evince a practiced nicety of hand; in other words, a formed habit of viewing his subject: comprehensively, and a ready sensitiveness to the force and meaning of When Dean Kirwan describes "a belief in the sublime and abstruse principles of religion" as "a secondary object," and appears to consider the propagation of a bene. by the way, it has mostly contrived to do for near six thousand years. How severely, then, must those have judged of human nature who pronounced the heart of man to be "deceitful above all things, and desperately wicked!" We now find that, instead of being desperately wicked, it is only desperately imitative; and that, far from having been shapen in iniquity, we were shapen in neutrality. Can this eminent man really have held sentiments thus unscriptural? We carnot but believe that he has over volent spirit," and the "mending of the human heart," as something entirely independent of such a belief; when he places the preaching of morality in a sort of opposition to the preaching of doctrines, or what he terms things of a speculative nature; and when he founds such representations on what seems to us a very narrow view of the Sermon on the Mount;-he uses language and reasoning perfectly consonant with many modern creeds, according to which "modes of faith" are points of very trivial moment. We are a little old-stated his meaning. We are perfashioned, however, on the subject, and must beg leave to deem that a very doubtful theology which represents belief to be the same thing with speculation, and teaches men that the love of their neighbour is the first and great commandment. The truth we suspect to be, that -inattention, or a habit of writing with more regard to strength than justness, betrayed the preacher on this occasion into expressions from which he would have carefully abstained, had he perceived their full effect. Many parts of his sermons, and particularly an admirable passage cited in a former page, distinctly shew, that he had a strong feeling for the peculiar doctrines of Christianity, and a decided dislike to the practice of converting the pulpit into a mere chair of ethical instruction, or, to -imitate his own language, of degrading the temple of Jesus Christ into the portico of philosophy. .. We know not whether the same -apology can be made for his opinions on the subject of human corsruption, opinions which seem to be stated rather deliberately. Men, <he tells us, are "imitative creatures," more exactly poised in their moral inclinations than is imagined by persons" who judge more severely of human nature. They sare born, we presume, pretty nearly neutral, and continue in that -state till example sways them to good or to evil; the latter of which,We will not dwell particula fectly aware that the doctrine of human corruption, like all other doctrines, is liable to abuse, and that it ought to be stated with judgment and with due accompani ments. It must not be stated in a dry, technical, scholastic manner, separate from other co-relative truths, and in disconnection from its great practical ends. It must not be stated in such a form as to exclude the idea of a moral sense, or to destroy that of moral responsibility. But surely, where it is delivered in scriptural or other tantamount terms, with scriptural simplicity, in connection with the general system of scriptural doetrine, and in subservience to that practical application which Scrip. ture ever holds prominently in view, it is not only safe, it is of the highest utility. It is indeed indispensible; for on what other system shall provision be made for the peculiarities of the Christian character, and especially for that humility which is the low and sunk foundation of every virtue? To say the truth, the difficulties imputed to the doctrine will be found to resolve themselves into the old puzzle of liberty and necessity.a question which has proved suffciently tormenting to philosophers, but by which no man, not an int curable metaphysician, was ever perplexed in practice for a single moment. on any other parts of the passages we have quoted. Perhaps we have been too minute already; for the passages were clearly not intended to be rigorously correct; clearly not made ready against a severe scrutiny; and this, indeed, is the best objection, not to them, but to the book. We mean, that the consideration of evident loose writing and want of care, which perhaps entitles these detached portions to · individual immunity, forms a good ground of blame as to the volume in general. For then it comes to this, that we have here convincing expositions of the shortness of our probationary term on earth, of the nearness of a state of awful retribution, of the obligation to a godly, righteous, and sober life, and of the duty of denying ourselves that we may be enabled to give to him that needeth; while, at the same time, only rapid, imperfect, and occasional notices are given of the other truths with which the pages of inspiration are filled. To such a system of instruction it may be objected, that it makes no adequate provision of motives and inducements for the achievement of the arduous course of duty which it recommends. The conviction which it inculcates of the vanity of worldly pursuits and the urgent importance of religion, will scarcely produce its due effect, unJess it is combined with comprehensive views of the general scheme of Revelation. The foundations of the Christian character can be laid only in a deep sense of the ruined condition of mankind in a present impression of the unspeakable perfections of the Supreme Nature, of that purity in comparison of which light is darkness, and that wisdom before which angelic intelligence becomes folly in awful views of the extent and obligation of the dawand commandinent of God; that law which is perfect, converting the soul; that conimandment which is pure, enlightening the eyes;--in painfully strong convic tions of the intense evil, the essential depravity," the exceeding sinfulness," of sing-in a living recollection of the great love wherewith our Master and only Saviour, Jesus Christ, hath loved us; an intimate persuasion of the value of his atone. ment and intercession; and an entire renunciation of all dependence on our own merits as entitling us to the Divine favour;-in a profound and humiliating sense of the corruption and deceitfulness of our own hearts, and a filial reliance on the aid of the Holy Spirit to quicken our moral perception and purify our dark affections, to infuse into us all holy desires, succour us in all holy exercises, and fortify us in all Christian virtue. Surely, when we have obtained the assistance of all these feelings and considerations in the practice of our duty, all will be little enougli, In the vicissitudes of temptation and hindrance to which we are exposed, and in the great scenes of trial from which we cannot escape, in all time of our tribulation, in all time of our wealth, in the hour of death, and in the day of judgment, we shall not find ourselves too well provided. No animating motive, no sacred lesson, no high and holy institution, can be spared in thoroughly instructing the man of God to good works. No legitimate weapon will prove superfluous in the mighty warfare that is set before us; a warfare, in which the authority of an Apostle has told us that we should take unto us the whole armour of God, and that we shall do well if, having done all, we stand. A representation of the strict and self-denying nature of Christian practice, unaccompanied by a full view of the motives which are to form the basis of that practice, has this evil effect, even where it succeeds in producing impression, that it tends to form a Christianity at once imperfect and gloomy. Owing to such partial instruction, how many excellent men have suf fered both in their virtue and their happiness! Awake to the piercing call of religion, while they but im perfectly knew its nature, they have held on a joyless and sombrous course, as if under the impulse of a terrible necessity. Their practice has been impaired by defect of knowledge and poverty of motive, and they have then been driven nearly to distraction by a sense of the deficiency. How difficult have such persons found the yoke which is easy; how overwhelming the burden which is light! In what agonizing bosoms have they worn the pearl of great price! To what despairing hearts have they clasped the hope full of immortality! The Gospel of Peace, with all its variety of privileges, with its promises for this life and its prelibations of the life to come, has been to them a forbidden paradise. They have looked on it as St. John looked on the book of the seven seals in the Revelations, when he could find no man to open it, and so deep was his distress, that, even in immediate contemplation of the beatific vision, and within hearing of the new song, the beloved disciple "wept much." But we are told that the seals were unloosed by the Lamb that was slain; and the darkmess of a servile and ascetic faith is to be removed only by distinct views of the blessings of redemption, and of the ineffable character of Him who effected it,-of Him, equally merciful and majestic. Where, indeed, can we take refuge from that abyss of majesty, but in that mystery of mercy; or whither shall we fly from "the terrors of the Lord," but to "the consolation in Christ?" Yet the terrors of the Lord persuade men; and it may be hoped that, in many instances, the earnest and affecting exhortations of Dean Kirwan may have produced the happiest effects on his hearers, by inspiring them with a salutary alarm, and leading them to serious consideration, We are also far from affirming, that his own views, respecting some points only cur sorily and imperfectly touched in these discourses, were not strong; indeed, we feel a humble trust that they were; and it is even possible that he might not himself be aware of their strength. If we have pre sumed to say that his creed, as he states it, was not thoroughly ac cording to the model of Scripture, we have not therefore done the less justice to his earnestness, sincerity, and zeal. And, although Scripture no where encourages men to acquiesce in imperfect doctrine, yet it is a grave and momentous truth, that, where the fundamentals are right, however mixed with some less perfect materials, the "earnest heed" of the workman may, through the Divine blessing, raise a superstructure incomparably more solid than many that are erected on a more faultless basis with less diligence. Hitherto we have observed on the doctrinal effect of these sermons, considered in their general character of religious discourses. We have yet a remark to offer on them, with regard to their peculiar nature, as religious exhortations to labours of charity. Sermons in general, indeed, are in this sense like charity sermons, and charity sermons are, in this sense, like them, that, in substance, all should equally begin with faith and end with charity. Yet many topics may be found that are more immediately connected with works of beneficence, and of which addresses delivered for the promotion of such works may peculiarly be expected to take notice. Of this number is one which, to our surprise, we do not find treated by Dean Kirwan. He no where urges the mercy displayed in the redemption of the world, as an argument for the cultivation of mutual good-will and a merciful spirit among mankind. In one or two instances there occurs what might be thought an incidental glance at the pointposa dista, E I implication of it; but, certainly, it no where stands out in perceptible and strong relief. This omission is surely matter of regret. Strictly speaking, the topic referred to may be regarded as the capital principle of all charity, and therefore ought perhaps to be the prominent object in all charity sermons. Those who will not allow it this distinction, cannot at least deny its value and importance as one ground of persuasion among others, and as inferior in power and effect to none that is conceivable. We know not, indeed, any persuasive equally powerful. It seems to us that the preacher of benevolence draws his keenest weapon from his armoury when he beseeches redeemed man by the mercies of a redeeming God. The Scriptures supply several instances of this mode of appeal. "This is my commandment, that ye love one another, as I have loved you: Greater love hath no man than this, that a man lay down his life for his friends." "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins: Beloved, if God so loved us, we ought also to love one another."-" Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren: but whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" "See that ye abound in this grace also (the contribution to the necessities of the saints); for ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich."-"Walk in love, as Christ also hath loved us, and bath given himself for us, an offer ing and a sacrifice to God, for a sweet-smelling savour."-" Be ye kind one to another, tender-heart ed, forgiving one another, even as God for Christ's sake hath forgiven you." It would be easy to multiply examples of a more or less direct use of the urgument; particularly with reference to that important branch of charity, the forgiveness of injuries. On that subject, the parable of the two servants in St. Matthew's Gospel, is probably the finest and most striking piece of instruction ever delivered. These authorities sufficiently establish the value of the argument; nor can it be necessary to examine in what its force consists,-why he that is alive to a sense of the Divine bounty as displayed in the mystery of redemption, should therefore be the more bountiful to his fellowereatures; or what connection, ne» cessary or natural, subsists between the receiving of benefits from on high and the dispensing of benefits on earth. Yet it might not be difficult to shew that this effect, peculiar as it is, bears some analogy to the genuine operations of the human mind in other cases. On those whose hearts are not greatly depraved or hardened, the usual effect of a deliverance even from worldly calamity is, we believe, rather to call forth the kind and generous affections. Joy loves to see itself reflected and multiplied; the agrees able sensations are mostly of a social nature: the mind, placed at ease with respect to itself, has leisure to extend abroad that tenderness of feeling which it has learned in its own adversity. Although long prosperity, therefore, too often shuts up and steels the bosom, unexpected prosperity after misfor tune, at least where it has not been obtained by guilty means, has a contrary tendency. And, if this is the purely natural effect of the removal of evils merely earthly, shall he who contemplates the deliver ance of the human race, by a miracle of mercy, from utter condemnation, feel no expansion of heart towards his brethren, no outflow of affection; |