charge; he can perceive none who do not fall naturally and easily within some one of these classes." P. 176. To which of these classes of professing Christians do I belong? is a question which it deeply concerns each individual to answer. The chapter concludes with a consideration of other parables indicating the foreseen inconsistency between profession and practice, which the general tenour of human conduct has never failed to verify; and of the excellence of the parables considered in themselves. Chapter VII. canvasses the arguments to be drawn from "the wisdom manifested in the Christian Scriptures,"―wisdom superior to the views of the wisest philosophers, displayed on subjects too high for ordinary minds, even when prepared for the task by nature and education. Why should unlettered fishermen be supposed capable of more discretion and good sense than Socrates or Plato? Why more free from error and absurdity than the Apocryphal writers of their own time? On the subject of future reward, for instance, the Gospel enters into no detail! alleging that man, in his present state, cannot comprehend the glories that shall be revealed in the unseen world: an ennobling idea, that when we shake off the trammels of earth we shall rise to an expansive delight of which we cannot yet form any just conception! Some extracts from the Koran serve to shew the vast superiority of the indefinite promises of the Gospel over the sensual pleasures of a Mahomedan Paradise. A similar reserve is maintained when speaking of future punishment. Christian Scripture is intelligible as far as is necessary, but it is neither alluring nor disgusting. With regard to the degree of human liberty, it also is left indefinite, though sufficient is revealed to guide our practice. "Man knows enough to make him humble, if he knows that of himself he can do nothing; and enough to make him diligent, if he is admonished to watch,' and 'keep himself,' and 'work out his salvation.'" P. 208. Would that this sensible decision were permitted to end the bitter controversies which have so long rent the Church of Christ! The authority with which facts and doctrines are laid down by Christ without condescending to argument in proof of either, however novel, however apparently paradoxical, is next pointed out. The explanation of difficulties, and the exhibition of truths he left to his followers, as the work of men with men. On the head of religious exercises, Christianity stands alone in having left unfixed the measure and degree in which fasting, alms, and prayer are to be practised. This liberty is well contrasted with Mahomet's rigid exactness by further extracts from the Koran; as are also the different effects produced by the two systems. Where the prescribed form is strict, it will be rested on in proportion as it is severe: Christianity, on the contrary, preaches a temper and habit of mind, as conducive to which certain duties are prescribed; but the particulars are left to be determined by each individual according to his circumstances. Christianity, we may add, is a religion of motives and principles, not of detail, and herein consists its applicableness to every hu man creature. The "Originality of the Christian character," it is the object of Chapter VIII. to consider. This originality, it is argued, consisted not so much in the inculcation of the leading moral virtues, as in affording sufficient sanction to induce men to practise duties against their inclinations, and at the expence of their convenience and temporal interest. Yet some new duties arose out of the Christian doctrines, and others were rendered more extensive in their operations. Among those peculiar to Christianity are, 1st. an entire renunciation of personal merit, and a reliance on Christ alone, exemplified in St. Paul, who, while he admits that he did and suffered more than all the Apostles, and "that if any man thinketh that he hath whereof he may trust in the flesh, I more;" yet concludes thus," But what things were gain to me, those I counted but loss for Christ." From this doctrine of humility is adduced an evidence of the reality of the facts related in the Gospel; as on no other ground than an entire conviction that Jesus did indeed "die for our sins, and rise again for our justification," would it have occurred to the first promulgators of the Gospel to conceive such an humbling duty as that of self-abasement, or to require it of all who should embrace their religion. This principle of reliance, indeed, is carried farther; Christians are required to look to Jesus not only for the atonement which justifies, but for the spiritual aid which sanctifies them. "We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God:" a turn of mind much at variance with the natural impressions of the human heart. 2nd. The universality of the charity enjoined. Its motive grounded on the love of God to mankind, with its direction towards the souls rather than the bodies of men, renders it a peculiar feature of the Christian character. It arises out of those facts which declare the immense value of each individual soul. 3rd. The forgiveness of injuries, founded on God's love to man and the example of Christ, who, "when he was reviled, reviled not again." These virtues, it must be acknowledged, are admirably fitted to prepare a sinful creature for the presence of that God in whose kingdom all shall be love and harmony; and even in this world must check much of the evil of insolence and oppression. Chapter IX. entitled "Reasonableness of Christian Doctrines," demonstrates, that however the peculiar truths of Christianity are from their very nature beyond the discovery of human reason, yet they are in no way contradictory to it. After stating that the root of unbelief is not to be found in defect of evidence, but in that pride of heart which refuses to admit evidences unpalatable to human corruption, Mr. S. proceeds to suggest such obvious reflections on the two points at which reason is most disposed to cavil " as may indicate the extent and difficulty of the whole question, and dispose the mind to a more ready acquiescence in the divine authority of Scriptural declarations." P. 255. The first point which is supposed to give offence, is man's liability to punishment from divine wrath. Now conscience and reason tell us that God must love virtue : experience teaches, that virtue has in no age been adequately or generally pursued, as respects either God, our neighbour, or ourselves. It is contrary to any idea we can form of God, that he should view with equal regard those who serve him, and those who serve him not; yet that retribution in this life is not the plan of his government, is attested by the state of imperfect recompence daily witnessed in successful wickedness, and unrewarded virtue; to the weak in faith occasionally a sore trial, to the infidel a rock of offence; but to the sincere follower of the Gospel an additional argument for the reality of that future state in which it shall be recompensed to every one according to his deeds. Possible objections which may be urged on this subject, are answered by the consideration, that we are surrounded by difficulties within and without, which even revelation does not wholly unravel, but which are still more inexplicable without revelation. The book of nature is as mysterious as the book of revelation: how many facts relating to himself does every man believe on trust, without a possibility of ascertaining their truth, or of explaining the how or the why! How perplexing are the pain, distress, and privation which meet us at every turn, how totally inexplicable without that moral cause disclosed by revelation their effect on character, and other religious purposes which they serve! Would not this disclosure alone, we may suggest to our reflecting readers, render Christianity an inestimable treasure in a world where suffering or sorrow, in some shape, is the lot of all? Are they friends to the human race who would rob them of such a support, so long as its reality is upheld by a shadow of probability? On the second point, the remission of sin through the sacrifice of Christ, much is not left to be said, when the doctrine of man's condemnation in the sight of God is admitted. Supposing it to be God's gracious purpose to display his mercy, and yet to preserve unimpaired the laws of his government, which required the punishment of sin, the fitness and consistency of Gospel truth at once appear. A remark is here made, which Mr. S. considers important, that the death of Christ is not to be viewed merely as a substitution of innocence for guilt, but as displaying the inevitable consequences of sin: the bitter cup might not pass from him except he drank it. Thus is refuted an error, fruitful in pernicious effects upon the conduct of men. The chapter concludes with particularizing the reasons for which the scheme of redemption was pre-eminently adapted to the wants of mankind. man. From internal evidence we turn, in Chapter X. to those external circumstances which materially invalidate the supposition of Christianity being an imposture. The "first promulgation of Christianity" bears strong attestation to its authenticity; whether we consider the conversion of multitudes by a single sermon, which could only have arisen from conviction of the reality of the facts on which the arguments were grounded, and of the miracles performed before their eyes; or whether we regard the opposition encountered by the Apostles, in spite of which they continued their labours among Jews and Gentiles, being, as they said, divinely commissioned, and obliged to obey God rather than The admission of Gentiles to the privileges of the Gospel, affords incidental occasion, as Mr. S. observes, for a remarkable feature of internal evidence, in the different tone of address used by the same persons when addressing heathen nations. With the Jews they had appealed to authentic written records, as the ground-work of their system; with Gentiles, to whom the very existence of God was unknown, they were compelled to lay the foundation of his unity and attention to the concerns of men. Those who had fabricated a history would be likely to tell it always in the same tone. The language of the Apostles varied with their circumstances. Again, a comparison between the different speeches of the different actors in the scene, so admirably in character with the peculiarities of each individual, renders it scarcely possible to look on these narratives as a mere fabrication; remembering the age to which the book indisputably belongs, and the persons by whom it must have been composed. The necessity, and therefore probability, of miraculous interference, next comes under consideration; and the objections against it are satisfactorily refuted. Chapter XI. exhibits a view of the "first reception of Christianity," and of its influence upon the characters of the first converts, shewing from the testimony of the Apostolic fathers within a few years after the establishment of the religion, that it was not the mere adoption of a set of speculative opinions which distinguished the early Christians, but such a thorough change of principles, habits, and manners, at the expense of so much suffering and self-denial, even to death itself, as could only be induced by the firmest faith and sincerest conviction. Martyrology though not decisive in favour of a cause, is yet decisive of the sincerity of men who seal it with their blood. Sincerity in this cause is nearly all we want: we rest not on matter of opinion, but on matter of fact, in which they could hardly be mistaken. In Chapter XII. we are led to enquire how far "the effects of Christianity" are beneficial to the world at large; how far it accomplishes all that it promises. In judging of its operation we must however bear in mind, that the Gospel does not propose to do more than alleviate the evils of our guilty condition, and provide a remedy for that condition; and that there are besides, other reasons for its imperfect success, such as the unwillingness of mankind to receive the remedy, "the general discountenance which earnest piety and Christian circumspection meet with," (is not general discountenance rather too broad a term of censure, and inconsistent too with Mr. Sumner's assertion in the preface, that "there is just cause for believing that real religion never flourished more in any age or country than at the present time in Britain,") as well as the remains of inherent corruption in the most sincere believers. By the way Mr. S. takes occasion to say a few words on the charge of melancholy so often brought against professors of religion; a charge often, we admit, very unfounded, yet easily accounted for. An habitual contemplation of the sublime doctrines of Christianity, and of the important concerns of eternity, together with those causes enumerated above as hindrances to the full operation of Christian benefits, will occasionally give a tinge of seriousness to the disposition which by other persons may be misconstrued into gloom and melancholy. But how, we ask, and wonder that Mr. Sumner did not ask, how can gloom or melancholy really possess him whose breast glows with a sense of God's all-seeing eye, ever watchful to turn to good the events that befal his beloved children-him, who is sensible that even the afflictions he endures on earth, will, if patiently supported, work for him a far more exceeding and eternal weight of glory-him, who amid the rocks and shoals of a sea of troubles, trusts not to his own wis |