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Of himself we would say, that, notwithstanding his connexion with the race of reformists, he, much to his credit, differs from them in both feeling and expressing an abhorrence of the arch enemy to the freedom and happiness of mankind. He has looked on the splendors and gaieties of Paris with an undazzled Eye ; and evinced a taste for the noble and solid, in preference to the showy and unsubstantial.

Art. VII. The Truth to which Christ came into the World to

bear witness. A Sermon preached at Llanarth and Carmarthen, on September 30, and October 13, 1814. Being a sea quel to a Sermon preached at St. Peter's, Oxford, 1790. By the Bishop of St. David's. Preface. The discourse, to which the following sermon is a Sequel, was preached at Oxford in the year 1790, on Christ's declaration of his divinity, attested and interpreted by his living witDesses, the Jews, who charged him with calling himself the Son of God, in a sense that made himself God and equal with God.

A lapse of five and twenty years since the publication of the former discourse has afforded me many opportunities of reviewing the argument and the objection, which I have not neglected. The Tesults of this long acquaintance with my subject (verbo absit in. vidia) I have submitted to the judgment of the reader in the following sermon. And here I think it a duty which I owe to the less experienced reader, and to the common faith, which we profess, to declare, that the progress of my inquiry has uniformly confirmed my belief in the divinity of Christ; and strengthened my convictions, that his divinity was the truth, to which he came into the world to bear witness; and that his atonement on the cross for the sins of mankind, was the great work, which he came to

fulfil.

After this introduction, and showing the weakness of Mr. Wakefield's objection to the evidence given by the Jews of our Saviour's Divinity, the Bishop observes,

It we can establish the proof of Christ's divinity by bis own testimony, interpreted by his own contemporaries and hearers, and reporied by his apostles, there is an end of the controversy concerning the pretended Unitarianism of the two first centuries, as maintained by Dr. Priestley and Mr. Belsham, or the three first, as was still more absurdly asserted by Mr. Lindsey.

He then proceeds to establish the proof in the way proposed; but states, in passing, that Mr. Burgh had succeeded, in his NO. II. Aug. Rev.

VOL, I. I

Inquiry into the Opinions of the writers of the Three First Cena turies, in proving, Mr. Lindsey's position to be false by the testimony of every Christian writer of the three first centuries, without a single exception, and that the contradictory of his роsition was true. : His Lordship takes his text from St. John's Gospel, xviii, 37 and 38.-" To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth, heareth my voice. Pilate saith unto him, What is truth?" He first discusses the two inter tęsting questions, What is truth? And what is that truth to which Carist came into the world to bear witness? And then endeavours to establish the divinity of our Saviour on the assertions of his disciples and apostles; but chiefly on our Saviour's own declarations and admissions, and on his miracles and death. This done, he inculcates and enforces the neces. sity of good works, but more particularly (as“ arising naturally and immediately out of his text) the absolute and indispensable necessity of sound faith. Now, we who do not presume to reason against revelation, and who are not wise beyond what is written, highly commend the course which the learned prelate has taken. For, whatever some opinionated people may allege, there are, in these simes, to be discovered in the world much fewer errors in men's morals, than in their belief : and from the circumstance of the Bishop of St. David's having been induced to resume this subject after a lapse of five and twenty years, it is plain that he thinks so. The whole d.scourse is marked with good sense, candor, and christian zeal; and we are sure our readers will be inuch gratified by the following quotation :

In proportion then as we see and feel the value of religious truth, must be our indignation at the temerity and perverseness of those unbelievers, who would expunge from the Gospel all its es. sential doctrines; and at the irreligion of others, who, in direct opposition to the Gospel, hold all religious opinions to be matters of indifference; and assert that, • His can't be wrong, whose life is in the right ;' as if the same authority whicha says, without holiness no man must see the Lord, did not also say, without faith it is im. possible to please God. How deceitful ail such reasoning is, which underrates the necessity of a right faith, ve may judge from the single example of Cornelius, the virtuous heathen, to whom St. Peter was sent to carry the glad tidings of the Gospel. Whose life could have been more in the right than his was? Yet to him was St. Peter sent to instruct him in the faith of Christ, and to testify that through his name, whosoever believeth in him, should receive

remission of sins:'through his name, that is, for his sake, and on account of his atonement for the sins of mankind. This joint efficacy of Christ's atonement on one hand, and of our faith on the other, for the remission of sins, Christ strongly marked, when he said, “as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up, that whosoever believeth in him should not perish but have eternal life.'

The best moral life, therefore, does not supersede the necessity of a right faith. When we are told in one of our creeds that whoSo ver will be saved, it is necessary above all things to hold the Ca; tholic faith,' that is, faith in the holy Trinity, some persons not comparing scripture with scripture, nor attending to the grounds of the car stian revelation, are apt to charge this declaration of the indispensable necessity of faith, and the damnatory clause, as it is called, with want of charity. Yet does not our Saviour say, "He that believeth and is baptized shall be saved; but he that believeih not shall be damned ; that is, shall perish everlastingly. n:

The knowledge of Christ's divinity leaves no room for unbe. lief in that faith, into which we were all baptized, faith in the Holy Trinity, the Father, Son, and "Holy Ghost. For if Christ be God, as the Father is God, he must be in nature and power, as well as will, one God with the Father. And if the Holy Ghost be God, which his divine attributes prove him to be, he must be one God with the Father and the Son; for the same scriptures which distinguish the three divine persons, and ascribe to each the attributes of Deity, assure us also, that there is only one God. Belief in the Trinity is that, which chiefly distinguishes us from modern Jews, from Mahometans, and Heathens; and therefore it cannot be too distinctly understood, and tenaciously held by us. This essential tenet of Christianity is unfortunately too often considered as a doctrine above our comprehension, and therefore neglected as a subject about which we need not be solicitous. We might for the same reason neglect the doctrine of God's omnipresence, which it

impossible for us to comprehend. No one could be indifferent to this doctrine, who did but bear in mind, that it is the foundation of the Christian religion, (for, as I said before, it is the faith into wbich we are all baptized) that the belief of it is that which makes us Christians, and consequently, that unbelievers in the Trinity are not Christians. - In these conclusions you see all the weight and interest of the question resulting from my text, What is the truth to which Christ came into the world to bear witness ? You see how the examination of this question embraces the deepest interests our faith, our hopes, cur very name as Christians., When in our search after the truth, we find the Gospel represented in the New Testament as a mystery, we learn that a religion without mystery, that is, without doctrines which human reason could not have discovered, is not Christianity; that the mysterious doctrines of Christianity are those which come

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nearest to us as Christians, and that doctrines which it was impossible for human reason to discover, or adequately to explain, are easy to receive, and to be believed on the authority of the written word of God. When we observe, that in the knowledge and practice of moral duties there is no mystery, that the charge for which Christ died was no question in morals, and that the difference in religion, which distinguishes us from Jews and other unbelievers, is not a moral difference, we may be sure that something besides moral duty is necessary to make us Christians, and to secure our salvation ; and therefore that the most virtuous life does not supersede the necessity of a right faith. And when we are directed to prove all things, and to contend earnestly for the faith; and are moreover taught that without faith it is impossible to please God; we have at once a caution against the indifference which would persuade us that we have no concern with the mysterious doctrines of religion, as well as a motive to diligence in the study of the scriptures, that we may be made wise unto salvation ; and may ac. quire that steadiness of faith, and firmness of religious principle, which may enable us to please God in all our actions, and to glorify his holy name.

2

ART. VIII.-Journal of a Tour and Residence in Great Britain,

during the years 1810 and 1811: by a French Traveller With remarks on the Country-its Arts, Literature, and Politics; 'and on the manners and customs of its Inhabitants.

In Two Vols. Edinburgh, Constable and Co. 1815. We predict that this book will become a favorite with litetary loungers. It treats of a great variety of matter, and the style of it is rapid and easy. The author seems to have omitted 110 opportunity of acquiring information; and the circumstance of his being a foreigner, adds to his merit, as he writes, in general, in good English. He appears to be a very chatty, good. humoured, versatile sort of gentleman-fond of seeing every thing he hears of, and of telling every thing he has seen; and all this with so little appearance of form or previous arrangement, that an inquisitive person, in looking through his pages, will experience something like the gratification afforded to minds of a peculiar turn, on over-hearing a private conversation, or getting a peep at a confidential letter. He says of himself in his preface :

The writer of this journal has spent nearly two years in Great Britain, without any other object than that of seeing the country, He was born in France, and had resided more than twenty years in

the United States of America before he made this

voyage.

To give the friends he had left in America the pleasure of following him upon the map,—of seeing and thinking with him,-and, in order to retain some traces of new objects, the remembrance of which would otherwise soon have faded on his memory, he sent, from the beginning, a journal of what he did and saw, faithfully and plainly recorded. Such a journal is like gathering fruit into a basket. If you attempt it only with your hands, when they are full, you drop what you have already, in endeavouring to get more.

The journal was written in English, because the things and persons the traveller saw, were best described in the language of the country, which is become familiar to him by long habit. It was seen in England by a few friends, who read parts of it with interest, and for the first time in his life, the idea entered his mind of writing a book! He does not mean to throw any responsibility on his friends; none of them pressed him to publish: he did not yield to their solicitations; and he alone is answerable for the consequences, alarming as they may be. He was, indeed, encouraged by the consideration, that no travels in England, by a native of France, had come to his knowledge deserving of notice. M. Faujas de St. Fond gave all his attention to minerals; Madame Roland, Madame de Genlis, and Madame de Staël, have spoken incidentally of what they have seen in England, through the medium of their various prejudices, or for effect in works of imagination. In remoter times, the Chevalier Hamilton published only the chronique scandakuse of a profligate court. Sully thought only of his embassy.

Their present successor didnot merely traverse England; he lived in it without business, and was not pressed for time. His wife, who is English, was with him; and he owes to her introduction a greater share of domestic intimacy than foreigners usually enjoy in England, or indeed in any country. His acquaintance with the language enabled him to observe with greater ease and accuracy than the generality of French tourists. In short, he might hope to do better what none had done well.'

Private anecdotes have been excluded as much as possible, It is a great sacrifice; for they do not merely amuse the reader, but they initiate him into the peculiarities of national manners, and the mysteries of domestic life. They instruct without the form of instruction. You may give them to your friends: but it is an unpardonable indelicacy to make a public exhibition of those who have opened their docrs to you, and shown you kindness.

We highly approve the feeling which dictated the preceding sentence, and are sorry that our limits do not allow us to give the whole of the preface, which is obviously written, not under the supposed necessity of saying something, but because the author really had something essential to say. The beginning of the journal is dated Dec. the 24th, 1809. The author tells us

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