none, we think, who have read and appeals to a tribunal in their own admired the author's former publica- breasts, and evidently supposes, that tions, would have failed of recogni- antecedently to the light of the criszing their old and favourite acquaint- tian revelation, there lay scattered ance. among the species, certain principles The present “ fragment,” consists of feeling and action, in virtue of of eight Discourses, on as many kin- which, they both occasionally exbibitdred topics, which are selected with ed what was just and true and of admirable judgment, and discussed good report, and also could render to with uncommon ability. We flatter such an exhibition, the homage of ourselves, that a condensed analysis their regard and of their reverence.” of the volume, will be particu- We shall now give a mere sketch, larly acceptable to such of our readers of what may be considered the basis, as lave vot seen it, and we are quite of some of the most discriminating sure, they will thank us for as copi- and judicious observations we have ous extracts, as our limits will permit. ever met with, upon the doctrine of The first discourse is entitled the human depravity. There is a way, Mercantile Virtues, from Phil. iv. Dr. C. remarks, of maintaining this 8.. “ Finally brethren, whatsoever doctrine, which renders it not merely things are true, whatsoever things obnoxious to the taste, but to the unare honest, whatsoever things are derstanding also. There is often a just, whatsoever things are pure, roundness and temerity of assertion, whatsoever things are lovely, what to which no intelligent man, looking soever things are of good report ; if at the phenomena of the human charthere be any virtue and if there be acter with his own eyes, can subany praise, think on these things.” scribe. The following quotation, in Dr. Chalmers begins by observing, reference to this point, is at once so that the virtues here enumerated, are just and so eloquent, that we cannot recommended by the Apostle, not as withhold it from our readers. peculiar to Christianity, but as virtues which were knowo and held in certainly is, it is obvious to the most Let the nature of man be a ruin, as it high estimation by many of the hea- common discernment, that it does not ofthen, long before the promulgation of fer one unvaried and unalleviated mass of the Gospel. That they were thus deformity. There are certain pbases, known and admired, Dr. C. proves, which are more lovely than others and certain exhibitions of tbis nature, as he thinks, by such considerations certain trails of character, not due to the as the following-Paul uses certain operation of Christianity at all, and yet terms, without stopping to define calling forth our admiration and our ten derness-certain varieties of moral comthem, presuming, evidently, that, plexion, far more fair and more engaging the Philipians already understood the ihan certain other varieties ; and to prove meaning of Truth, Justice and Love- that the gospel may bave bad no sbare in liness. Moreover, the heathen had the formation of them, they in fact stood words to express these virtues, inany out to the notice and the respect of the world before the gospel was ever heard ages antecedent to the christian dis. of. The classic page of antiquity sparkles pensation; which proves that quali- with repeated exemplifications of what is ties esteemed lovely and of good re bright and beautiful in the character of port, must have existed also. Man ; nor do all its descriptions of exter. pal nature waken up such an enthusiasm “ The Apostle does not take them of pleasure, as when it bears testimony to up in this passage, as if they were some gracelul or elevated doing out of the unknown and unbeard of novelties”. history of the species. And whether it be The kindness of maternal affection, or the but as qualities which would be un- unweariedness of filial piety, or the conderstood as soon as they were men- stancy of tried and unalterable friendship, tioned. He recognizes the or the earnestness of devoted patriotism, tency of men to estimate the lovely other of the recorded virtues, which shed or the rigour of unbending fidelity, or any and the honourable of character. He a glory over the remembrance of Greece compe and of Rome--we fully concede it to the wishing to depreciate what is lovely admiring scholar, tbat ibey one and all of and of good report in the human them were sometimes exemplified in those days of Heathenism; and that out of the character, we are quick to discern materials of a period, crowded as it was every such estimable quality, and forwith moral abominations, there may also ward to attach all the importance to be gathered things which are pure, and it, that can reasonably be claimed, lovely, and true, and just, and honest, by the most strenuous advocates for and of good report.”—p. p. 10, 11. the system opposed to our own. This is not merely a specimen of How then, it may be asked, will manly and brilliant eloquence, but of you prove that the human heart is christian candour and sterling sense. wholly depraved? We answer withWe fully accord with the writer, in out hesitation, if these concessions the view which he has here given us, go to destroy the proof, let them des. of the estimable qualities which still iroy it. We have no wish to make shine out here and there, amid the human nature worse than it is, and ruins of the fall. We have long been should be glad to find it better, than convinced, that the cause of truth has it is in the orthodox creeds declared suffered more in some points, from to be. But how can the liberal adthe unqualified and overwrought missions of Dr. C. in the preceding statements of its friends, than from quotation, be reconciled with the unthe attacks and misrepresentations of qualified language of the Bible, in its enemies. Young writers and reference to human depravity ? preachers especially, are apt in their Wherein lies that desperate wickedzeal for orthodoxy, to throw out cer- ness, which is every where ascribed tain general and sweeping assertions, to the whole family of Adam ? " How which in after life, they would be very can such a tribute be awarded to the unwilling to repeat :-such for exant- sages and patriots of antiquity, who ple, as these : “ The man that will yet must have been outcasts from the swear profanely, will also lie and favour of God, and whose every steal.”>“ The character of man by imagination of the thoughts of the nature, is no better than that of dev- heart, must have been only evil and ils.”—“ The wicked are total stran- that continually?” gers to every kind of rational enjoy- In reply to these quotations Dr. C. ment, &c. &c.” These unqualified forcibly asks: assertions do not carry conviction of “ Might not a sense of honour elevate entire depravity, to the conscience of that heart which is totally unfurnished a thinking opponent. He is prepared with a sense of God ? Might not an imto contradict the speaker on the spot. pulse of compassionate feeling be sent into that bosom which is never once visited by He knows from experience and obser a movement of duteous loyalty towards vation, that every profane man is not the Lawgiver in heaven? Miglit not oca cheat, nor a liar—that every per- casions of intercourse with ihe beings son he meets has not the malignity of aroundas, develope whatever there is in a fallen spirit; and that sioners do find and integrity, and patriotism ; and yet our nature of generosity, and friendship, much enjoyment in the society of the upseen Being, who placed us in this their friends, as well as in the pursuitstheatre, be neither loved nor obeyed, nor of literature, the cultivation of the of human character, and the number of listened to ? Amid the manifold varieties arts and their various worldly hopes constitutional principles which enter into and enterprizes. In our discussions its composition, might there not be an in. with the impugners of entire depravi. dividual in whom the constitutional vir. ty and other kindred doctrines of ancy, as to give a general effect of grace tues so blaze forth and have the ascendgrace, let us therefore give them all fulness to the whole of this moral exhibi. the ground they can fairly claim. Let tion ; and yet, may not that individual be us admit, that many persons are as gamindful of bis God, as if the princiamiable even without religion. Let op in such a different proportion, as to ples of bis eonstitution had been mixed us prove to them, that instead of make bim an odious and a revolting spec tacle? In a word, might not sensibility shed forth its tears, and Friendship per form its services, and Liberality impart of its treasure, and Patriotism earn the gratitude of its country, and Honour maintain itself entire and untainted, and all the softenings of what is amiable, and all the glories of what is chivalrous and manly, gather into one bright effulgency of moral accomplishment on the person of him who never, for a single day of his life, subordinates one habit, or one affection, to the will of the Almighty; who is just as careless and as unconcerned about God, as if the native tendencies of bis constitution had compounded him into a monster of deformity; and who just as effectually realizes this attribute of rebellion against his maker, as the most loathsome and profligate of the species, that he walks in the counsel of his own heart, and after the sight of his own eyes-p.p. 11-13. The same constitutional variety exists among the lower orders of sensitive beings. Who has not observed the gentleness of one animal, the affectionate fidelity of another, and the roaming ferocity of a third? Nothing is more obvious, than that some instinctive tendencies are more amiable and endearing than others; but in the very best of them it is instinct merely. There is no holiness, no regard to the presence, or authority of God. Now let this illustration be fairly applied to the case before us. Among our own species, and under the same differences of the more and the less lovely or hateful, we find the same utter insensibility to the high claims of the God that made us. There is one distinction indeed, between the two cases, and it goes to aggravate the guilt and ingratitude of He has an understanding and a conscience, which animal have not, and yet does he stupidly live without hope and without God in the world. man. Dr. C. next proceeds to draw a striking illustration of his main argument, from the possible condition of some other world. It is conceivable, he says, that among its holy inhabitants, there might be varieties of temper and natural inclination, like those which are observable in our own species, and yet all of them might be kept under the control of perfect rectitude. It is conceivable too, that this great bond of allegiance might be suddenly dissolved, and "then would that world become, what ours is, independent of christianity." Every constitutional desire would range abroad without control; and no law of heaven would counteract the impulses and tendencies of nature. And what, if under these circumstances and amid the uproar of the vindictive and licentious passions, some of the finer and lovelier sympathies of nature should appear; would this go to prove that world not to be in a state of enmity against God? Can it be said to lessen the deformity of a creature's rebellion, that he at times experiences the impulse of some amiable feeling, which God has implanted in his nature? Can the value or the multitude of his gifts, release him from his loyalty to the Giver? Strange supposition, that "the graces and accomplishments of nature can be plead in mitigation of her antipathy to Him who invested her with all her graces, and upholds her in the display of all her accomplishments." The way then to establish the doctriue of depravity, according to Dr. C. "is not to refuse man what is kind in sympathy or dignified in principle; but to charge him directly with utter disloyalty to God. It is to convict him of treason against the Majesty of heaven.” "It is to press home upon him the impiety of not caring about God. It is to tell him, that the hourly and habitual language of his heart is, I will not have the Being who made me to rule over me. It is to go to the man of honour, and, while we frankly award it to him that his pulse beats high in the pride of integrity-it is to tell him, that be who keeps it in living play, and who sustains the loftiness of its movements, and who, in one moment of time could arrest it forever, is not in all his thoughts. It is to go to the man of soft in tenderness upon him-it is to read to and gentle emotions, and, while we gaze him, out of his own character, how the exquisite mechanism of feeling may be in full operation, while he who framed it is forgotten; while he who poured into his constitution the milk of human kindness, may never be adverted to with one single sentiment of veneration, or one single purpose of obedience; while he who gave him his gentler nature, who clothed him in all its adornments, and in virtue of whose appointment it is, that instead of an odious and revolting monster, he is the much loved child of sensibility, may be utterly disowned by him. In a word, it is to go round among all that Humanity has to offer in the shape of fair and amiable, and engaging, and to prove how deeply Humanity has revolted against that Being who has done so much to beautify and to exalt her. It is prove that the carnal mind, under all its varied complexions of harsh ness or of delicacy, is enmity against God. It is to prove that, let nature be as rich as she may in moral accomplishments, and let the most favoured of her sons realize upon his own person the finest and the fullest assemblage of them-should he, at the momeut of leaving this theatre of display, and bursting loose from the framework of mortality, stand in the presence of his judge, and have the question put to him, What hast thou done unto me? this man of constitutional virtue, with all the salutations he got upon earth, and all the reverence that he has left behind him, may, naked and defenceless, before him who sitteth on the throne, be left without a plea and without an argument.—pp. 16, 17. In the same strain of eloquent amplification, does Dr. C. proceed through the next long paragraph, and then to magnify the guilt of active rebellion and stupid indifference, he alludes with great force and propriety to the plan of redemption-to the infinite sacrifice that was offered for sin-and to the terms of reconciliation which are brought to every door. We cannot find room for the passage; but it is easy to see how a man of the finest natural sensibilities, and the most unsullied integrity in commercial dealings, may turn away from the cross of Christ, with as much indifference as the most profligate person in the community. And is here no proof of total estrangements from God? What! a man guilty of casting daily contempt upon the Saviour of the world, by the exhibition of uiter indifference to all his sufferings and all his proposals of mercy, and yet shielded from the charge of alienation from Heaven, by the occasional exhibition of what is lovely and honourable and of good report! It is not thus that the Searcher of hearts estimates character in his rational creatures. The closing part of this discourse, is a splendid encomium upon what Dr. Chalmers terms the mercantile virtues, followed by arguments and illustrations to prove,that the very men who practice the most exalted of these virtues, may at the same time, be as destitute of moral excellency in the sight of God, as those who have long since forfeited the esteem and confidence of all their acquaintances. The reason is this; it may as truly be said of the former as of the latter, that God is not in all their thoughts; and that when they do that which in outward act accords with his revealed will, it is not from a conscientious regard to his authority, but from worldly and sinful motives. There are in society, a great many people of honesty and integrity, who must yet be counted among the ungodly-men born for public confidence and admiration, who are chargeable with utter defection from their Makermen whose virtues have emblazoned their own character, and upheld the interests of society, and yet who, 66 day of final reckoning be turned into except they repent," will on the hell, with all the nations that forget God." rated by the Apostle in the text, may But although the qualities enumeand do often exist, where there is no vital piety, no holiness, no hearty allegiance to God, still religion, where it does exist, adds a brighter, lovelier charm to these virtues, and animates them with a new spirit. But on this * We wish here to observe once for all, that though we in the main cheerfully accord with Dr. C. in his remarks respecting what he calls the mercantile virtues;' yet we seriously object to this use of the word, stood and perverted. Truth, justice and as vague, and liable to be misunderloveliness in external conduct, can correctly be said to be virtuous only when springing from a heart under the control the character of overt acts depends enof evangelical principles; in other words, tirely upon the motives that reign within. point, our readers will be glad to hear that he could have drawn from the Dr. C. himself. whole field of nature. "Christianity, with the weight of its positive sanctions on the side of what is amiable and honourable in human virtue, causes such an influence to rest on the character of its genuine disciples, that on the ground both of inflexible justice and ever-breathing charity, they are ever sure to leave the vast majority of the world behind them. Simplicity and godly sincerity form essential ingredients of that peculiarity by which they stand signalized in the midst of an ungodly generation. The true friends of the gospel, tremblingly alive to the honour of their master's cause, blush for the disgrace that has been brought on it by men who keep its Sabbaths, and yield an ostentatious homage to its doctrines and its sacraments. They utterly disclaim all fellowship with that vile association of cant and of duplicity, which has sometimes been exemplified, to the triumph of the enemies of religion; and they both feel the solemn truth, and act on the authority of the saying, that neither thieves, nor liars, nor extortioners, nor unrighteous persons, have any part in the kingdom of Christ and of God.-pp. 27, 28. The second discourse in the present series, is entitled, The influence of christianity in aiding and augmenting the mercantile virtues. From Rom. xiv. 18: "For he that in these things serveth Christ, is accepted of God and approved of men." In this discourse, Dr. Chalmers discovered great discernment of character, and originality of illustration. His leading object is, to fasten still more firmly upon maukind, the charge of universal depravity. Fully aware how much stress multitudes lay upon the amiable instincts of nature, as proofs that they are not wholly depraved, Dr. C. brings another of his heavy pieces of ordinance, to bear upon this strong hold of the carnal heart. "If," he pertinently remarks, "If the virtues and accomplishments of nature are at all to be admitted into the controversy between God and man, instead of forming any abatement of our guilt, they stamp upon it the reproach of still deeper and more determined ingratitude." The following illustration of this thought, is one of the finest and most appropriate, "Let us conceive it possible for a moment, that the beautiful personifications of scripture were all realized; that the trees of the forest clapped their hands unto God, and that the isles were glad at his presence; that the little hills shouted on every side, and the vallies covered over with corn sent forth their notes of rejoicing: that the sun and the moon praised him, and the stars of light joined in the solemn adoration; that the voice of glory to God was beard from ev. ery mountain and from every water-fall and that all nature, animated throughout by the consciousness of a pervading and presiding Deity, burst into one loud and universal song of gratulation. Would not a strain of greater loftiness be heard to ascend from those regions where the allWorking God had left the traces of his own immensity, than from the tamer and the humbler scenery of an ordinary land. scape? Would not you look for a gladder acclamation from the fertile field, than from the arid waste, where no character of grandeur made up for the barrenness that was around you? Would not the goodly tree, compassed about with the glories of its summer foliage, lift up an anthem of louder gratitude, than the lowly shrub that grew beneath it? Would not the flower, from whose leaves every hue of loveliness was reflected, send forth a sweeter rapture than the russet-weed, which never drew the eye of any admiring passenger? And in a word, wherever you saw the towering eminences of nafure, or the garniture of her more rich and beauteous adornments, would it not be there that you looked for the deepest tones of devotion, or there for the tenderest and most exquisite of its melodies?-pp. 30, 31. The application of this beautiful passage, is too obvious to be mistaken; and it does appear to us, that there is no evading its force. Only let it be admitted, (and surely it must be,) that man has nothing, either in the structure of his body, or in the fine flow of his animal spirits which he did not receive: and that mind, with all its varieties, is as much the product of a creating hand, as matter in all its modifications; and then what must reasonably be expected from those who inherit the noblest, richest, and sweetest gifts of a beneficent Creator? Is it not reasonable to |