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by the space of three years and fix months. What is this brought to prove? That be effe atual fervent prayer of a righteous man availeth much. And is this the apostle's argument? The prayer of the prophet produced first a famine, and then plenty in all the land of Israel ; and if you, Christians, exercise yourselves in confellion and prayer, the disposition of your minds will be the better for your devotions.

But the prayer, concerning whịch St. James is speaking, may seem to you to belong to the same class with that of Elijah, and to be the prayer of men that could work miracles.

• Hear another apostle ; Be careful for nothing ; but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God. The plainest places in the Scripture will be mysteries, if the sense be this, that we can expect no help from God in our distresses; but may try, by acts of deyotion, to bring our own minds to a state of resignation and contentment,

Give us tbis day our daily bread. Not a sparrow falls to the ground without your Father. The hairs of your head are numbered. Can the meaning of all this be, that God Almighty made the world; that it is not to be altered ; and we must take the best care we can of ourselves, while we live in it?'- There appears to be no difficulty in this matter, to those who believe that any miracles were ever wrought, that is, who believe the scriptures to be true ; nor any inducement or occasion to put ourselves to trouble in giving hard interpretations of texts, or forced and unnatural explications of any part of our duty, in order to avoid, what can be no impediment in the way of a Christian, the acknowledgment of God's government and providence, his particular interposition, and continual ope. sation; as it is written, my Father worketh bitberto, and I work.

“How magnificent is this idea of God's government ! That he inspects the whole and every part of his universe every moment; and orders it according to the counsels of his infinite wisdom and goodness, by his omnipotent will ! whose thought is power; and his acts ten thousand times quicker than the light; unconfused in a multiplicity exceeding number, and unwearied through eternity !

• How much comfort and encouragement to all good and devout persons are contained in his thought! That Almighty God, as he hath his eye continually upon them, so he is employed constantly in directing, in doing what is best for them, Tbus may they be sure, indeed, that all things work rogerber for tbeir good. They may have the comfort, of understanding all the promises of God's protection, in their natural, full, and perfect sense, not spoiled by that philosophy which is vain de. K 3



ceit. The Lord is, truly, their smepherd; not leaving them to chance or fate, but watching over them himself, and sherefore can they lack nothing.

What a fund of encouragement is here, as for all man. ner of virtue and piety, that we may be fit objects of God's gracious care and providence, so particularly for devotion ! when we can redeat, that every petition of a good man is heard and regarded by him, who holds the reins of nature in his hand.' When God, from his throne of celestial glory, jsfucs out that uncontroulable command to which all events are subject, even your desires, humble pious Christians, are not overlooked or forgotten by him. The good man's prayer is among the rearois, by which the Oinnipotent is moved in the administration of the universe.'

Our author's third sermon contains some remarks on what is usually called the course of nature, in which he shews, that we are in absolute ignorance concerning the manner in which it is forined, and conducted.

The excellency of prayer (or the circumstances which render it acceptable to the Deity) is the subject of the fourth discourse,

In the fifth and sixth, the author considers the benefit arising naturally froin interceflion, and its prevalence in favour of thole persons who are the subjeEts of it. On the latter of these topics he makes the following sensible observations:

• There is ground to hope, that they may reap benefit from t' is act of your charity, and be rewarded openly for the peti. tions which you put up for them in private,

- Yes surely; and what occasion for this caution ? (as a plain man might be apt to argue ;) fror if my intercession can be of no use to them, why do I make it ? For your own sake, replies the philo:ophical Christian, and for the exercise and improvement of your charity.--Can my charity be employed, when all the benefit is to be confined to myself? Is it charity, to introduce into my prayers the names of other persons, without any view to their advantage?--Why, yes: because, speak. ing of them as persons to whoin you will well, you bring your mind to a better teinper towards them; and learn to take pleafure in their welfare, though you do nothing to promote it : you will, indeed, be the readier to promote it yourself, if ever it ihould be in your power ; but you expect no addition to be made to their happiness, in consequence :nerely of your desire of it.

< But if this then, might he not ask, is to be my real aim and intention when I am taught to pray for other persons, why is it that I do not plainly fo express it. Why is not the form of the petition brought nearer to the meaning? Give them, say ! to our heavenly Father, what is good : but this, I am to un. derstand, will be as it will be, and is not for me to alter. What is it then that I am doing? I am defuing 10 beconie charitable myself. And why may I not plainly say to? Is there fame in it, or impiety? The with is laudable; why should I form designs to hide it?

Or is it, perhaps, better 10 Le brought about by indirect means, and in this artful manner? Alas! who is it that I would impofe on? From wlion can it be in this commerce that I desire to hide any thing? Inc., as my Saviour cummands me, I have entered into my ci fet, and have fut my dior; there are but two parties privy to my devotions, God, and my own heart; which of the two am I deceiving?

• Cannot the serious sacred purposes of religion be answered, and proper difpofitions wrought in us, without the garb of dissimulation, even with our Maker? must we accustom our. selves to apply to him in words, that convey not our real meaning?'

'I exhort, that first of all, supplications, froyers, interceffions, and giving of thanks be made for all men; for king, and for all ibat are in authority :--- Why?-that we may lead a quiet and peaceable life in all godliness and honifty. Is it a peaceable heart only, and a loyal temper, think you, that we are to cultivate in ourselves by such fupplications and prayers ? Or do we put these petitions to the heavenly King, in hopes that the kings of the earth at least, may hear of them; and, by this artful management of cur devotions, we may obtain from them what we seem to ask of another hand? Or what other unnatural interpretation have you, in order that all may be performed according to the course of nature ?

Or can you take up, at last, with this plain sense, grounded, however, upon another text of Scripture ? That since the king's heart is in the band of the Lord, and he turneth it mubither foever be will, we therefore pray that he will so turn it, that Christians who lead their life in godlir ess and honesty, may be allowed also to lead it in quietness and peace.'

In the remaining part of this ciscourse the author endeavours to answer some objections which may be raised against the foregoing doctrine.

The seventh and eighth sermons consist of observations on the reclitude and mercy of the divine government.

To obviate this plea (which may seem to supersede the use of intercessio!!,) viz. that no one can receive either benefit, or disadvantage from any person besides himself, he says: "The poor man, we hope, will be considered tor his patience, when he appears before the great tri


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bunal; and is it therefore no charity to relieve him? Is there no harm done in the world by ill examples, because the strength of this temptation, and of every other, will one day be attended to? Can I do no man any good upon earth, because he is hereafter to be judged with justice? What is it then we live for? or why have we in scripture so many exhortations to good works, to alms-giving, to hospitality, to mercy; to feed the hungry, clothe the naked; to visit the sick and imprisoned, the fatherless and the widow in their affiiction? How, indeed, Thould I exercise or cultivate the grace of charity within my own breast, if I know that it can have no object ? Or why so much as think even of juitice, if no man can ever be the worse for me?

. Such a conclusion therefore as this, That no one can receive good or harm from any person's actions but his own, whatever maxim it be deduced from, 'must be wrong; it is either not true, or we are to think and act as if it were not.'

In the ninth sermon Dr. Ogden considers the prevalence of intercession, as it appears in the cate of Lot interceding for Zoar, Moses for the Israelites (Numb. xvi.) and our Saviour for all mankind.

The last discourse is a paraphrase on the Lord's prayer, in the form of a direct address to the Deity.

In the perusal of these compositions the inquisitive reader will be entertained and improved. They are lively and ingenious, and contain many observations which appear to be new as well as important. Our author, however, in some instances, by sending us back to reflect on the ignorance of mankind, may possibly be thought, rather to silence our objections, than fatisfy our reason, or remove our doubts.

X. Audi alteram partem, or a Counter-Letter to ibe right bor,

the Ed of H-1l-gh, bis Majesty's P-S y of Sma for ibe C s, on the lare and present State of Affairs in the Island of G-n-a. 8vo. Pr. 36. Nicoll. N reviewing the pamphlet to which this is an answer, we

candidly desired the reader to fuppress his judgment, lill this, or some other pamphlet of the fame kind mould appear. Our chief motive for this caution rested on a suspicion arising from the plausibility of the letter to lord Hilfborough. The charge contained in it we imagined would be disproved by facts, and particularly the legality of the admission of Roman · See Vol. xxviii. p. 460.


Catholic judges and counsellors, and the suspension of the president, and five other members, by the lieutenant-governor, for having objected to such admissions into the courts of judicature and legislature of Grenada.

To our amazement, in answer to this severe and constitu. tional charge, we meet with little but personal abuse of Mr. Melvil, the principal governor and his friends, with a number of little invidious anecdotes, which, be they true or false, are nothing to the purpose, and a few instances of discipline, which this writer represents as arbitrary, but which, we think, were unavoidable in Mr. Melvil, circumstanced as his government of those islands was.

The futility of this apologist in defending the appointment of Mr. de St. L--t, to be one of the assistant judges of the court of Common-Pleas, is almost beyond conception, as it supposes the lieutenant-governor had power to cxplain away the act of the legislature of the islands for establishing the said court, which is as plain and precise as words can make it. The a&t says, that the court is to consist of one chief justice, and four assistant judges; but, says our apologist,

those words did not preclude the lieutenant-governor from appointing more. Very arch reasoning, indeed !--Why not appoint fifty?

It would be endless to follow this apologist through the rest of his argumentation, the complexion of which, we cannot help thinking, partakes strongly of the St. Omer's education charged upon the l atge-r's favourite. We shall therefore proceed to the main question concerning the illegality of the admission of the French Roman Catholics into the courts and legislature of Grenada. The sum of the apologist's plea on this head is, that the Roman Catholics of the Gallican church are no papists.'

This discovery is new to the world. It is unknown to the British conftitution, and had Mr, Melvil proceeded upon such a supposition, we think he must have endangered his head, be his protector the greatest Lubject of this kingdom : unless it can be proved, that the English laws had laid down a distinction, admitting the Roman Catholics not to be papists, and the church of France to be different from the church of Rome. This is, however, so far from being the truth, that in many cases Diflenters, whose attachment to Revolution principles ne. ver was questioned, are, as such, in many instances, disqualified from holding places of power and trust, and many of them confider this disqualification, as the most favourable circumstance attending theis religious persuasion : and Mall protestant Enge'


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