coil with disgrace upon the head of the assailant. That Christians have ever persecuted Christians, is a moral anomaly which cannot be accounted for on the principles of the religion which they thus grievously malign, and which openly condemns their spirit and conduct.

While Christianity is thus exonerated from the charge of creating the divisions and exciting the persecutions which have taken place, and been perpetrated with the alleged sanction of its authority, the objection comes to us in another form, and we are reproached for maintaining a faith inefficacious and powerless, which has not only failed to produce good moral effects upon those who profess to embrace it, but has left them to the unrestrained turbulence and malignity of their evil passions. We might reply to this objection, by showing that it includes within itself a tacit concession in favour of the Christian system, since it acknowledges, that, if human conduct were universally consistent with this Divine system, a correct and exalted morality would as universally prevail. Unless it can be proved that men are mere machines, instead of moral agents, this objection is devoid of all relevancy and force. Moral power is distinguishable from physical impulse. The one leaves the judgment and the will to decide for themselves without compelling the result; the other, applied to an intelligent agent, would destroy its responsibility as a moral being, and thus entirely change its nature. We might further weaken this objection, by proving that the kind of reasoning on which it is founded is never resorted to but when religion is the subject of attack. When was it ever objected against philosophy, that all who profess it are not philosophers? But the argument on which we would lay the greatest stress, because it is altogether conclusive, against the imputation of the inefficacy of the Christian religion, is, the consideration that it applies with equal force to all the systems of civil and moral government that have ever obtained among mankind; and the inference is, that a prin

ciple of reasoning which subverts society while it attacks religion,is infinitely absurd. But the objection strangely exaggerates the statements on which it rests, and totally keeps cut of sight the most important fact, which, if admitted, must completely neutralize its force. It is true that there have been divisions and persecutions among Christians; but the objection assumes that there has been nothing else, and that the church of Christ has been stained with crimes, while it has been redeemed by no virtues, an assumption as false as it is disingenuous. In every age of Christianity, there has been among its sincere disciples the bond of perfectness-one faith, one baptism, one God and Father of all.

As to persecution, in the proper sense of the term, till the third century, Christians were its victims, and not its agents. They suffered but did not retaliate. One of the first converts to the principles of the gospel had been a ferocious bigot, an unrelenting persecutor. By its influence his character and disposition were totally changed. He who breathed threatenings and slaughter against others, whose only crime was sublime virtue— he whose principal delight was in making havoc of the church, disturbing domestic privacy, entering into houses and haling men and women to prison, and who punished them oft in every synagogue, compelling them to blaspheme,-no sooner embraced Christianity than he became the exemplar and teacher of a morality peculiarly adapted to the wants of universal society, and breathing the purest, the most refined and elevated philanthropy. To his pen we are indebted for the admirable delineation of charity or love, which is, in fact, the pure essence of the gospel, and which identifies its progress with the triumph of the kindly affections over all that is irascible and malignant in human nature; which places humanity on the basis of Divine principle--the only one that will ever secure "peace on earth and good-will to men."

That this principle was mightily opera

* See the Social Test, in our October Number.

shore,

Now leaving us on your return, adieu ! Your faces, grown familiar to our view, And happy looks, we shall behold no more! Ye trusted us, and ye will not deplore

Your confidence: nor some whom here ye knew

Ever forget, as they will never you; Their brethren now in Him ye both adore A treasure you have found, more precious far Than all the riches of your orient clime! The sun of Truth, the bright and morning Star,

Has risen on your hearts, with bliss sub

lime;

And ye, impatient, are the light to spread : The Lord through you his beams on millions shed!

II.

O! with what other feelings will ye view Your native land, than those ye own'd on leaving!

Error no more her subtle meshes weaving O'er your freed minds: ye all things in

a new

Light will behold: what once ye fancied true,

Now false as the infernal fiend perceiving.

For the unnumber'd masses round you grieving,

Shackled with fetters heaven alone can hew Asunder, how will ye admire the grace

Vouchsafed yourselves! that rescued

you as brands

From endless burnings! while, as still expands

Your spiritual eye, 'midst your own race, Mantled in darkness, strangers seem e'en

more

Than when ye disembark'd on Britain's shore !

J. D. H.

POSTHUMOUS WORKS of the Rev. THOMAS CHALMERS, D.D., LL.D. Edited by the Rev. WILLIAM HANNA, LL.D. HORA BIBLICE QUOTIDIANE; Daily Scripture Readings. By the late ТHos. CHALMERS, D.D., LL.D. In Three Volumes. Vol. I. pp. 462.

Constable, Edinburgh; Hamilton and Co., London.

We think it a peculiarly happy circumstance that the Memoirs of Dr. Chalmers, and the editorial labours connected with the publication of his "Posthumous Works," have fallen into the hands of one in every way so capable of doing justice to the undertaking. Irrespective of the considerations of relationship, and of well-known mental superiority, the tone and temper of Dr. Hanna's preface to the "Hora Biblica Quotidiana" have convinced us that the deceased exercised a wise discretion in selecting his son-in-law as his biographer and the editor of his unpublished manuscripts.

The history of the two series of Biblical compositions now in process of publication, is simply as follows:-Under impulses, we doubt not, of growing devotion and increased attachment to the living Oracles, Dr. Chalmers entered upon their preparation in October, 1841, and continued to prosecute his task with unbroken regularity until death arrested his toils. Whatever

might be the pressure of his engagements, or wherever he might be called to sojourn, he never omitted his daily portion of scriptural reading, nor his written comment on the passages read. He never aimed, in these exercises, at elaborate comment, or close critical investigation; but rather at increasing his attachment to the word of God, by daily continuous perusal of its hallowed contents. "These writings," observes Dr. Hanna, "were not intended to be the vehicles of learned research,-they were not intended to constitute an elaborate exposition. He had no intention of drawing up, for the use of others, a regular commentary on the Holy Scriptures. The thought of others-the idea of publication, was not in his mind when he began to write. He used the pen in this instance for his own private benefit alone. Seeking to bring his mind into a close and as full contact as possible with the passage of the Bible which was before him at the time, he recorded the thoughts suggested, the moral or emotional effects produced, that these thoughts might the less readily slip out of his memorythat those effects might be more pervading and more permanent. His great object was to take off from the sacred page as quick,

as fresh, as vivid, and as complete an impression as he could; and in using his pen to aid in this, his object was far more to secure thereby a faithful transcript of that impression, than either critically to examine, or minutely to describe, the mould that made it. His own description of these 'Hora Biblicæ Quotidiana' was, that they consisted of his first and readiest thoughts, and he clothed these thoughts in what, to him at least, were the first and readiest words."

Yet, notwithstanding these considerations, so simply and truthfully thrown out, it would be a great mistake to conclude that these scriptural readings are anything like common-place productions. They bespeak, in every page, the power of the writer's mind, and the warmth of his generous heart. They are most improving exercises, which the humblest and the most advanced may read with nearly equal advantage. We have made trial of them, and have found them most refreshing and invigorating.

Sab

No great difficulty has arisen in the mind of the editor, as to the propriety of giving these scriptural readings to the public; because Dr. Chalmers, while living, did not take any pains to conceal them from the gaze of his friends, many of whom were permitted to look at them, and to examine their contents. But as it respects the sabbath readings, or "Horæ Sabbaticæ," great perplexity has been felt as to the path of duty. "The Quotidiana' volumes," observes Dr. H., "lay where access was not forbidden-they were shown occasionally to a familiar friend; but to no eye-not even that of his nearest relative, were the baticæ' ever exposed. Whilst no difficulty, therefore, was felt as to the publication of the one, a difficulty has been felt as to the publication of the other. It was a region -that secret chamber of his innermost thoughts and emotions-which lay very deeply buried from the public eye-which he never voluntarily exposed-which he sensitively guarded against access and invasion. Ought that veil which he drew so carefully around it to be lifted off? Ought that to be exposed to the public eye which he would himself have so sensitively shrunk from presenting to it? This is a question, in some of its applications, of exceeding difficulty; but yet surely these are the highest and best reasons for lifting up that veil-at least so far, that those who have seen him only as he walked in all the colossal proportions of his loftier and more radiant manhood among his fellow-menor heard him only as the full-toned swell of

his marvellous oratory rose high above the highest pitch to which human eloquence is wont to reach-should see him also, as he bowed in simple, sincere, profound, humility, when alone, in the presence of Godshould hear him, also, as in tones so low, so deep, so earnest, he breathed out his confessions, and desires, and aspirations into the ear of the Holy One."

If our judgment is of any value to the respected Editor, we would express it as our conscientious impression that he has not only done right, but displayed high moral courage and virtue, in overstepping all prima facie scruples, and, looking simply at the good likely to be effected in thousands of closets, while the secret communings with God of such a man as Dr. Chalmers are deeply and prayerfully pondered. There is nothing in them that may not meet the public eye; though it was quite natural that Dr. Chalmers should, while living, conceal his more immediate converse with God.

We are sincerely delighted at the sight of such a volume from the pen of Chalmers; and we believe that it may be equal in value to the most splendid of all this great and good man's productions.

By the publication of this work, Dr. Dewar has done the church some service." It appears at a time when it is much needed, and is executed in a manner well adapted to secure the aims of the writer.

Much the larger portion of the book is occupied with the discussion of the agency of the Spirit in regeneration and sanctifica. tion. To that, indeed, the first part is only preliminary. "I have briefly," writes Dr. Dewar, "considered the doctrine of the Holy Spirit, as it relates to his personality, divinity, and office, in the economy of redemption, because clear and scriptural notions of these topics have an influence on our views of his operations as they relate, either to particular persons in their regeneration, implanting in them the principles of spiritual life, beginning and carrying on the work of sanctification; or, as, bearing on the felicity and prosperity of the church." All the topics are treated soberly, solidly, and with an unreserved deference to the teachings of Scripture. "The subject," it is well observed, in the preface, "is in

cluded in the deep things of God,' for the kdowledge of which we are wholly dependant on Divine revelation. Mere human science man understands by the exercise and investigation of his reason; for the things of a man knoweth the spirit of a man that is in him' but the knowledge of the personality, divinity, agency, and operations of the Holy Spirit is distant and remote, and can only be attained from the inspired word. For the things of God knoweth no man, but the Spirit of God.' There is even a reluctance to receive the great truths of the living oracles which relate to the Holy Spirit. The natural man receiveth not the things of the Spirit of God:' for they are foolishness to him: neither can he know them, because they are spiritually discerned.' necessary is it, then, that this subject should be studied under a profound sense of our dependance upon God, to guide us to a knowledge of the truth!" In such a spirit the work has been conceived and prosecuted. The title of it might have been-and we do not know but the author might do well to adopt our suggestion, in the room of the more lengthy one he has put forth-the "Scripture Doctrine of the Holy Spirit." We can conceive no exercise more profitable to students of Divinity-not only in the colleges of the Church of Scotland, to which Dr. Dewar has seen fit to adhere, notwith

How

standing the separation from it of very many of its best and ablest men, but in all the schools of the prophets of every orderthan sedulously to study it in connection with the Bible itself. We earnestly commend the book to them. They will not make it a substitute for the Scriptures; but it will be of material assistance to them in the classification of passages, and in the elucidation of texts.

We must confess that we labour under a painful impression, that the work of the Holy Spirit does not occupy that place in the minds of thoughtful people, and in the preaching of the pulpit, which it ought to do. Far be it from us to write in a Cassandra strain concerning the present aspects of religion, or to depreciate the character of the ministry among us. There is, we believe, in the service of the church at the present day, an amount of talent, eloquence, learning, and earnestness, such as no previous era could boast of. But we do not have the corresponding signs following. There are more of "the persuasive words of man's wisdom." No sane man can regret this. Every preacher is bound to bring forth from the storehouses of his information and ability the best words and thoughts which he can by possibility command. There is much, very much, that we rejoice in, in the present ministrations of the sanctuary, but they are not, somehow, as they ought to be, "in