draws some important lessons for the admonition of every Christian nation which neglects the sabbath of the seventh day. Dr. Buchanan next proceeds to consider the grand sabbatical year, called the Jubilee, in its characters of mercy, and in its analogy to the Gospel. The Jubilee had two chief characters of mercy-the restoration of property, and the deliverance of the man who had been in bondage. "The chief analogy, between the Jubilee and the Gospel, is in the blessings conferred, -namely, restoration to the inheritance, and redemption of the man. But there is also a great difference here. The blessings of the Jubilee were temporal; whereas those of the Gospel are eternal. We can conceive with what sensations of joy the trumpet was heard by those who were to be redeemed on the morning of the Jubilee. How lively, then, how ardent, ought to be the emotions of those who hear the herald of the Gospel, and hope to be among the redeemed of the Lord' in the morning of the resurrection! With what joy and satisfaction would the Jewish herald proclaim the arrival of the Jubilee! And shall not the Christian herald magnify his office, who hath this grace given him to preach the unsearchable riches of Christ?" p. 23. The author directed his hearers to apply this subject in a practical way, by redeeming the captive*, releasing the debtor, and forgiving the trespasses of our brethren. We insert a few extracts from this part of the sermon, because we are desirous to give currency to those enlarged and benevolent principles which the author inculcates, and which have received so many striking illustrations in his own exertions and conduct. "Would, then, a man know whether he bath a just sense of Christ, as giving his life ransom for his soul; let him ask himself whether he hath any concern about the souls of others: whether he hath ever done any thing, or means to do any thing, for the soul of his neighbour. For his concern about the spiritual welfare of others, will be propor • A favourable opportunity is afforded to those who are desirous of assisting in this laur of love," by subscribing to the Edinburgh Mission to Tartary. CHRIST. OBSERY. No. 99. tionate to the solicitude he hath felt about his own soul. Again, would the Christian know whether God, for Christ's sake, hath forgiven him his debts; let him ask himself, whether whether he hath forgiven injuries received in he hath forgiven the debts of others. First, word and in deed, and, especially offences that wound his pride. And these, perhaps, are the debts most difficult to forgive. But these debts MUST be forgiven... Secondly, whether he hath forgiven debts of money and obligation, in cases where the debtor could not pay, or could only pay with extreme difficulty... My brethren, there are many excellent perconsider their obligations in this respect. sons, we apprehend, who do not sufficiently But it ought to be remembered, that the law of the Jubilee, for the release of the compassion which should animate every true debtor, was merely a TYPE of that generous Christian under the grace of the GOSPEL." "Let those, therefore, who enjoy wealth and ease, consider their responsibility; for they will soon be called to account for the TALENTS which have been committed to them. If religion hath acquired a due influconsider themselves as stewards of God;' ence over their minds, they will begin to and their desire will be to dispose of their means in such a manner as shall be most agreeable to His will. praise of the good man, in a practical sense, For the highest is, that he is a DISPENSER OF THE BOUNTY OF GOD." p. 28-31. The British Jubilee forms the subject of the second sermon. Buchanan considers (though his view, we think, is somewhat questionable) all the circumstances which constitute a Jubilee, in the highest sense, to have centered with us on the late grand national festival. He thinks, also, that in strict conformity to the name we gave it," every debtor, in these realms, ought to have been released; and every criminal ought to have been forgiven." We agree with the learned author that it would have accorded well with the character of the day, that an illustrious act of national mercy had commemorated it for ever; but we must admit, at the same time, that various considerations of a political, and some even of a moral nature, to which Dr. Buchanan does not advert, might have been justly urged against his proposition; and, on the whole, X we are not disposed to blame the country at large for any deficiency in its spontaneous exertions in behalf of the poor and necessitous on occasion of the Jubilee, but rather to congratulate it (as Dr. Buchanan also does) on the generous and liberal spirit which actuated all orders of society in contributing to their comfort and relief. From the words of the text, 1 Kings, viii. 66, Dr. Buchanan,first considers the circumstances under which the people of Israel celebrated their Jubilee, or thanksgiving, for the long and glorious reign of David. He then proceeds to take a review (perhaps too sanguine a review) of the temporal or political blessings of the reign of his present Majesty. Among these he first notices the increase of our power as a nation, particularly of our maritime dominion, bestowed, not merely for our own benefit, but for the purpose of enabling us to impart the principles of moral and religious knowledge to the remotest nations of the earth. He touches slightly and cautiously on the increasing opulence of the kingdom; and then adverts to a blessing of a higher order, to our political liberty. The author justly extols our national constitution, in which great power and pure religion grow up together; and directs our attention to the critical and alarming circumstances under which these various political blessings have been continued to us, during the portentous period which has elapsed since the revolution of France. The spiritual or religious blessings of our country are next enumerated, And here Dr. Buchanan first calls on us to adore the divine goodness, that our national church remains sound and entire in her doctrines, and in her polity. The second general subject of devout gratulation to which he refers, is the increase of true religion throughout these realms, among all denominations. Admitting the existence of much infidelity, superstition, enthusiasm, and cor rupt doctrine among us, the author contends, and we think justly, that there never was a time, since the æra of the reformation (judging from the most authentic records of our history), when there existed more unfeigned piety, and trae scriptural religion, than at this day. He then inquires as to the causes, under, Providence, of this improvement, and considers the principal to have been, the instruction of the poor, and the more general diffusion of the Holy Scriptures. The following observations, in reply to the objections which are sometimes, though, we trust, now but seldom, made to the instruction. of the poor, as they are partly new and striking, deserve to be particu larly noticed. "On my return from the East, I was be formed that it had been a question much agitated in this country, Whether the poor ought to be instructed; and that, to th day, many persons are prejudiced against the measure, and even question the utility and advantage of the Sunday schools. "These persons, perhaps, do not know stition of the Hindoos; 'That the poor shall that this is the very character of the super not be instructed. That no glad tidings shall be published to the POOR.' For, is this, as in almost every other respect, the res ligion of Brahma is just the opposite to the religion of Christ. It is ordained by the Brahminical law, that the lowest class of the people, called Sooders, shall receive no instruction; a being a race of men of so degenerate a n ture, as not to be worthy of heaven. They are, therefore, prohibited from hearing the word of the Vedahs, or sacred books; and punishments are actually devised for thos who shall read them, or hear them read; pu nishments of a painful and ignominious na ture". "The argument used by the Brahmins for not instructing the Sooders is this: That if you give a poor man religious knowledg you make him equal with yourself. For it i a maxim of Brahma, and a true one, That an equal heaven makes all men equal.' If you assure a poor man of obtaining an equal heaven with yourself, it exalts his thoughts, relieves his afflictions on this earth, inspires bim with hope and triumph, and causes him to look upwards as to a home. He is no longer a slave, but an heir of immortality. “The argument which is adduced for not instructing the poor in this country, is, it seems, the following; that if you teach the poor to read and write, it will bring them nearer to an equality with yourself; and will, thereby, unfit them for their menial duties, and for their proper service as Christians. The former part of this consequence is true: we thereby certainly bring the poor nearer to an equality with ourselves. And this is the argument of the Brahmins. But when it is alleged, that they will become unfit for their proper duties as servants and Christians, is not this to argue directly from the abuse of knowledge? It is, undoubtedly true, that some men will abuse knowledge, as some inen abuse health, and wealth, and every blessing of God. But let us look to ourselves in this case, before we weigh the poor in the balance. There are many of the learned who abuse their learning. There are many of the rich who have learned to read, but who reject its most important use, which is, TO READ THE WORD OF GOD. And this is the real source of danger to the unlearned, even the example of the learned. For the prominent idea on the mind of an ignorant person is naturally this, of what use can reading be, if it be not to read and know the will of God?" "Let us then obey the command of our Saviour, and allow the Gospel to be read and heard by the poor. And, in particular, let Christian instruction be given to poor children. For, how incalculable is the benefit, if we believe the Christian revelation! He who teaches a child to read, and then gives him a Bible, hath performed a nobler work than if he had bestowed on that child the riches of the habitable globe. It is proper to record, on this day, the sentiments of our gracious SOVEREIGN on this subject. His majesty patronises schools for the instruction of the poor, in the most earnest manner, and hath publicly expressed his wish, THAT EVERY POOR CHILD IN THE NATION SHOULD BE ABLE TO READ THE BIBLE.' This is a sentiment worthy of a Christian king; and the example he hath given is worthy of the universal imitation of his Christian subjects. EVERY poor child, certainly, in this nation, ought to be able to read the Bible. What is there to prevent it? If it be not effected, it will not be the fault of the poor, but the fault of the rich. Let every one of us, then, according to his opportunity, influence, or ability, endeavour to fulfil this obligation, and contribute his aid to the accomplishment of the divine purpose, that the poor should have the Gospel preached to them.'" pp. 55-59. Dr. Buchanan proceeds to notice another source of amelioration of morals amongst the lower classes, namely, the Benevolent Institutions which have been established during the present reign; particularly those whose object is to attend to the souls of men, as well as to their and reclaiming the vicious. In this bodies, by instructing the young, part of his discoure, the author adverts to the erroneous notion, which is supposed to be very generally prevalent, "that very good institutions may grow out of humanity and philosophy alone." But while it is certain, that if this be in any degree a just statement of the general sentiment, it will be found very much to diminish our character as a benevolent nation on Christian principles; we cannot, in an unqualified manner, subscribe to the position, that the exercise of benevolence to the poor, even in regard to their temporal estate, is not peculiar to the Christian religion. The contrary may be said, although not with strict propriety, to be exemplified by the practice of the Mahomedans, and Chinese, and even of the Hindoos; but we still think," that institutions like those of our various hospitals and asylums, and refuges for the sick, the poor, and the destitute, even where the welfare of the body is the primary object, can be truly represented as the offspring of Christian benevolence alone. It is in vain to look for any thing resembling them, either in the ancient or the modern world, where the light of Christianity has not shined. At the same time, we cordially agree with the pious author, and wish that it were universally acknowledged, that the chief glory and peculiar honour of the benevo lent institutions of our own nation, are not derived from their attention to the personal comfort, but to the moral and spiritual interests of men; and that it is the union of these objects which constitutes the true charity of the religion of Christ. As another source of the increased attention to religion in this country, Dr. Buchanan notices the laudable and general desire of communicating religious knowledge to other nations; and lastly points out two events, which are sufficient of themselves to consecrate the memory of the present reign, throughout all ge nerations. The first of these events is the abolition of the Slave Trade, by which the reproach of Great Britain has been taken away, and a Jubilee given to Africa for ever. The other is, the institution of the Bible Society, by which our country may now be represented as standing in the delightful attitude of presenting_the word of God to all the world. The sermon concludes by lamenting the irreligion,which, notwithstanding the preceding representation, prevails through a large part of the nation; warning us of the consequences of continued general transgression, by the example of Judah in the days of Rehoboam; and exhorting the nation to mingle with her thanksgivings for the blessings of the present reign, fervent supplications for the pardon of her sins, and for a spirit of general reformation and true religion. The last of the three sermons before us, though not so immediately relating to the occasion which gave birth to them, is perhaps the most generally useful and important. The subject of it is the heavenly Jubilee, from Rev. xix. 9.: Blessed are they which are called to the marriage supper of the Lamb." The worship of God and of " the Lamb slain from the foundation of the world," as constituting the nature of the employment and felicity of heaven, is the first point considered in this discourse. The second is an inquiry as to the character of those who shall be admitted to this celes tial Jubilee. The reply to this important inquiry is taken from an examination of the parable of the marriage feast in the 22d of St. Matthew, and of the wedding garment which was required of every guest. "Let us then understand," says the pious author," that, the guilt of the soul cannot be expiated by works that we have done; and that he who dependeth in any degree on his own deeds for atonement, hath not the garment of righteousness. He hath s garment of his own, not that given by the King of the feast. But hear now the doc I will in no wise cast out.' trine of Christ. Him that cometh to ME, Whosoever cometh to Christ in penitence of heart, be lieving his words, that he is come to seek and to save that which was LOST,' and that his blood is shed for the REMISSION of sins; and praying for the aid of the Holy Spirit to enlighten the understanding, and to sanctify the heart, the same will be ACCEPTED; he will obtain peace of consci ence, and grace to do works acceptable to God. And this constitutes the wedding garment; justification and sanctification; of Christ, and our being sanctified by the our being justified by our faith in the blood promised influences of the Holy Spirit; that is, in other words, faith and its fruits. For these cannot be disjoined. They form one seamless robe; and this is the robe of righteousness.' And these, we may observe, are the two pillars of our Church's doctrine, justification and sanctification, Our Church offereth to her guests the true wedding garment." pp. 94, 95. The most important part of this discourse is the Practical Application with which it concludes. It is directed to the existing state of a large body of professing Christians, particularly of the superior and more cultivated classes, in this country, and embraces six different heads of observation and improvement, which contain much seasonable admonition and instruction. We would willingly quote from the second of these points of practical application, which refers to the "meetness" or fitness for the enjoyment of the heavenly inheritance that must be acquired in this life; and we also pass over with regret, the striking remarks which occur in the third, on the neglect of the observance of the duty of family worship. We cannot, how ever, refrain from extracting the fourth head almost entire, as it presents a view of things to which we earnestly wish that young persons in the higher stations of society, and those who have the right or the privilege of informing and influencing the public mind, could be universally induced to attend. "There are others," says Dr. Buchanan, "to whom this subject applies, with no less interest than to the heads of families; I mean public men, who possess the means of directing not families alone, but communities and nations; and who assume the right or privilege of informing and improving the public mind. Of what importance it is that the example which these uphold should be such as the youth of a Christian nation cught to be emulous to follow. "The chief danger of young persons of education at this day, seems to be, in their proposing to themselves for their imitation, characters that are rather specious for their talents, than respectable for their virtues, or estimable for their piety. Now, if we believe the revelation of God, and would regulate our conduct by it, and by the principles of reason, we shall account no man to be a it model for our imitation, who doth not seem to be fulfilling the great purpose, for which he was sent into the world; which is to acquire a fitness for a higher state of being, and a title to the immortal blessings which revelation hath brought to light. "Call to remembrance some of the GREAT NAMES who have finished their career before you; and learn wisdom from their fatal experience. Possessing learning, eloquence, birth, fortune, and almost every requisite for the attainment of true greatness, they were the subjects of the envy and admiration of men during their life; yet they seemed to fall short of the kingdom of God.' Their avowed vices demonstrated the unchanged state of their souls. Their sensual habits had detained dominion over them; and the spirit of pride and passion often shewed itself. They had, perhaps, never conceived the idea how the natural disposition, and evil tempers of the heart, could be softened and subdued by the spirit of the Gospel. Their neglect of the worship of God, their violation of his positive laws, and their want of reverence this holy name, all shewed that, they had acquired upon earth no fitness or disposition unite with the blessed society in heaven. And, when they died, the world which they worshipped, soon forgot them; that world for which they had acquired all their meetness, was more inclined to assail their me mory with obloquy, than to honour it with applause. to "By what argument, then, shall it be made appear, that such characters as these are proper models for the imitation of Christian youth? Shall we hear of a counterbalance to all this (as it has been térmed) under the specious names of public spirit, benevolence, generosity, and other popular virtues. These virtues every good inan ought to possess; but they forin a very inconsiderable part of his character as a Christian. These names of virtue were known in ancient Greece and Rome; and are now known in modern France. They were constantly on the lips of Voltaire, and constituted his religion. All these virtues are perfectly compatible with enmity to God, with coutempt of his revelation, and with the worship of an idol; and they are the chief instruments by which the god of this world' blinds the minds and seduces the judgments of men in polished life. Let young persons then beware of pro posing for their imitation those characters of the age, who wish to be exhibited only in the school of philosophy; and who are merely studious of arts that polish life, unmindful of their Maker.' Let them rather aspire to a resemblance of men whose conduct is connected with the principles they profess, and which adorns the religion of their country; men who shew an example of true magnanimity, by preferring the approbation of God and a pure conscience, to the admiration of senates, and the honours of the world." pp. 113–117. In the fifth head of his application, Dr. Buchanan proceeds to point out the causes of that indifference to religion, and almost total extinction of divine worship, which prevail amongst certain classes at this day. It proceeds, he says, from the same cause which brought destruction on the city of Jerusalem--viz. " men will not believe the words of Christ" -either his spiritual doctrine, or his divine predictions. He had before shewn, that many reject the doctrine of the atonement; he now exemplifies the same spirit of unbelief, with respect to that of the influences of divine grace. After representing the manner in which too many endeavour to explain away this important doctrine, or to confine it to the first |
