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they are spirit and they are life," may be truly extended to the whole volume of inspiration.

A revelation by words being a more direct and impressive mode of communication from God, the substance of the instruction conveyed by it will consequently be at once of a more distinct and sublime character than that acquired by the medium of the natural world. Truths, which reason would never have discerned, if left to make its own inferences from the facts of experience, will appear disclosed to our view, as we follow the written guidance of the Spirit, with a vividness of colouring which belongs to objects placed in the fore-ground of a landscape. As the art of the painter selects, out of the mass of objects presented in a survey of nature, the most interesting for representation on the canvas, so the pencil of sacred delineation sketches those forms of the spiritual world with its boldest touches, which are the highest in theological interest. The very limitation imposed on it by the materials employed, may reasonably be supposed to cause its attention to be directed to the communication of such truths as are essentially important for man to know; and that such truths, accordingly, will be selected as the proper subject of any authentic scriptural revelation, and enforced on the notice of mankind with all the copiousness and sublimity of Divine eloquence.

The importance of the credibility resulting from the evidence in question, is the next portion of the essay. It is here observed, that the argument is conclusive negatively only, as it is very evident a revelation may in many respects coincide with nature, and notwithstanding be false; that it is irrelevant in proof of a revelation in which the evidence of miracles is not presupposed; that its application in reality depends on the importance, extent, and verity of the agreement which we are able to trace between the given revelation and the course of nature; and that where these agreements may be observed, the argument from them is increased by the contrast of the two forms of instruction. These heads of his reasoning are very powerfully supported and illustrated by the author; and, with the exception of an occasional obscurity in his language, and a slight misarrangement of his observations, we know of no finer example of solid argumentation than his work affords. The concluding chapter, in which he replies to the objections which may be brought against the principles of the evidence derived from analogy, is replete with energetic eloquence; and we think few persons can read his work without being frequently reminded, in its more practical parts, of that most beautiful of all moral reasoners, Dr. Chalmers.

The principal points treated of in the last section in reply to objections, are, the utility of it, in answer to its being supposed unnecessary; and the falsehood of the idea that the employment of such evidence can in any way affect the necessity of a supernatural revelation, it being not positive, but presumptive only. We cannot close the volume without quoting a passage, which we think not only applicable to those to whom it seems

addressed, the doubting and the disbelieving; but to every order of men who are capable of discerning agreement between two truths, as well Christians as disbelievers.

But after all that has been urged, the real worth of the evidence remains to be appreciated by each person in his own convictions, from an actual application of it. It is an evidence whose force cannot be fully argued out and placed before the view. It must be felt, in order to be rightly understood. For, it is the testimony of the spirit of natural piety pleading the cause of the great Author, at once of nature and of the inspired word, to the heart of man. By those, who would be acquainted with a series of beautiful applications of it, and probe its logical accuracy, the Analogy of Bishop Butler must be diligently revolved:-but still, to obtain that animated sense of the truth of our religion which this evidence is capable of affording, each person must explore it in the observations of his own experience, and listen to its dictates in the "still small voice" of conscience. At the same time let it not be supposed, that it appeals ultimately to the arbitration of so capricious and fluctuating a thing as mere inward sensation, which may, or may not, be real and natural :--the appeal which it makes (and which is a sound and immutable criterion of religious truth), is to authentic principles of our nature, as they have been implanted in us by the Creator. A conclusion drawn from the perfect congruity of any truth with these principles of our nature-with those of the heart as well as those of the intellect-(for our whole nature implies nothing less than this);-though the process by which we arrive at it be imperceptible to us, and be incapable of being stated in words, is as sound a logical deduction as one that is formally obtained from stated premises. If then these inward principles start as it were into life, and thrill with the delight of kindred association on the perception of religious truth; there is the strongest testimony in these genuine emotions, that the religious truths which awaken them, are the words of Him who knows what is in man; that the message, which thus fills us with all joy and peace in believing it-lifting up our hearts and understanding to God; forcing us to "confess Him without confession," and to adore Him without adoration-must be indeed the voice of glad tidings ; the sounds of "glory to God in the highest; on earth peace, good-will towards men." For these principles of our nature stand as the last beacons, appointed to bear the immediate intelligence of a true religion to the mind of man. Miracles, and prophecies, and all the various arguments drawn from collateral considerations, are but so many successive luminous points of transmission. But when these kindle up with brightness, they point to the unbroken line through which the sacred light has been propagated, and proclaim its authentic derivation from the Father of Lights himself. pp. 304–307.

Cordially do we agree in these sentiments, because we are assured, that, if the evidences of Christianity were thus studied, if they were thus made the practical and experimental subject of men's thoughts, and the beautiful harmonies of the spiritual and natural worlds brought continually before the eye of the understanding, believers would be more skilful in the combat that is carrying on, and that infidelity would be deprived of the cloak with which it at present so dexterously covers itself.

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We take our leave of Mr. Hampden with gratitude for his useful labours, trusting that he may be followed by other men

of like talent and industry in his profession. Is it not a shame, that the country which has produced its Taylors, its Hookers, and its Barrows, should be able to number so few public defenders of the Cross, when Infidelity, with all its attendant evils, is so rapidly corrupting her children?

Memoirs of the Life of the
JAMES BENNETT, Ď. D.

1827.

Rev. David Bogue, D. D. By
London: Westley and Davis.

It may possibly excite the surprise of some of our readers, especially of those who give us credit for sound churchmanship, to find any of our pages devoted to the life of a most devoted Nonconformist, who, together with his biographer, wrote "A History of Dissenting Churches" which contains many unjust and unjustifiable reflections upon the Established Church. We shall not conceal it, that we took up the volume now on our table with some of those feelings which the sound and sincere Churchman finds it difficult to overcome, in reference to the avowed opponents of that Episcopacy, which he conceives to be built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief

corner-stone.

Once for all, then: wherever the subject or the author of these Memoirs expressly differs from the Church of England, there we most decidedly differ from him; fully believing, that, in matters of ecclesiastical polity, the Church is in the right, and Doctors Bogue and Bennett in. the wrong. Thank God, however, there are points of higher importance and greater moment than any connected with questions of discipline and church government: there are high and blessed subjects of contemplation, which alike engage the attention and excite the devotions of the whole family of the faithful. United to Christ, we are united to one another. At present, indeed, we see through a glass, darkly, and know only in part; but a day is coming when we shall see face to face, and know as we are known. In the mean time, it may not be altogether useless or unprofitable occasionally to notice the lives and labours of those ministers, who, though of a different communion from ourselves, are, we trust, in the main actuated by the Spirit of Christ, and striving together for the faith and hope of the Gospel.

The subject of the present memoir was a man of strong natural powers, and those powers were consecrated to the highest and best of purposes: he possessed a sound understanding, with a renewed heart. Nor had he been inattentive to the cultivation of his mind, or to the acquisition of that knowledge which is so indispensably requisite both to the minister and the tutor. His biographer, indeed, asserts, that "with the niceties of Latin poetry he never displayed much familiarity: nor did he ever seek to inspire in others a fondness for any of those elegant trifles, which are learned in youth, to be willingly forgotten in wiser years."

Such the statement of Dr. Bennett, to which we by no means cordially accede. The niceties of Latin verse may be made subservient to the advancement of Christian truth; as in the case of the celebrated Buchanan's translation of the Psalms of David into beautiful hexameter verse. But even where this knowledge is not so directly brought to bear upon the propagation of sound doctrine, such elegant trifles of a literary character may not be without their use, in leading men of the world to respect the classic taste of those who appear as the avowed champions of the faith once delivered to the saints.

But to return to the subject of this narrative. It may possibly excite the smile of half-christians of our communion, to find so much importance attached by us to the life, character and labours of the principal of a Dissenting college for the education of missionaries. And let such persons smile: we hope that we know how to appreciate the service of God's faithful labourers, to whatever church they may belong, and however differing from us on questions which, though important, are not fundamental. Would we learn the full extent of the good effected by such a man as Dr. Bogue, we must follow many a faithful missionary to the scene of his labours, and converse with those who have been brought to Christ by his simple exhibition of Divine truth. How many among the benighted Heathen, who are now rejoicing in God our Saviour, and triumphing in a sense of pardoning mercy, have received all they know of holiness and happiness through the instrumentality of men educated by Dr. Bogue at Gosport! We doubt not the day is rapidly approaching, when from the East and from the West decided and honourable testimony shall be borne to the success of Protestant establishments for the education of the missionary labourer.

We are glad to find our own Church at length roused to action in this respect; yet we cannot but express our sorrow, that a well-conducted seminary like the Church Missionary

Institution at Islington should not have met with more decided patronage, and more liberal support from the members of our own communion. Our Nonconforming brethren well know the value and necessity of such an arrangement, which has greatly contributed to the strength and efficiency of their missionary labours. But on this subject we must let Dr. Bennett speak the language of the body to which he belongs. We have now more immediately to do with the sketch he has given us of his friend and tutor. He has not, indeed, presented us with so interesting a piece of biography as might have been anticipated; but whether this be owing to a want of diligent research in the writer, or to a lack of available material in the subject of the present memoir, it is not for us to say. Such, however, is the fact; though, from the extracts which we shall now proceed to give, it will be seen that the work will repay a careful reading.

It is divided into six chapters, ranged under the following heads: "From his birth to the commencement of his ministry at Gosport," pp. 1-77: "From his settlement at Gosport to the formation of the seminary for the ministry," pp. 77-118: "From the commencement of the theological seminary at Gosport, to the formation of the [London] Missionary Society," pp. 119-145: "From the formation of the Missionary Society to the afflictions of his latter days," pp. 145-252: "David Bogue's last afflictions and death," pp. 253-374: Dr. Bogue's character and works," pp. 375-445.

66

The readers of the work may thank us for something like a table of contents; though, be it distinctly understood, as the inverted commas do plainly testify, that the wording is not our but Dr. Bennett's- or rather, we would hope, of some careless amanuensis, who affixed the titles to the several chapters as the sheets were passing through the press.

own,

The perusal of a letter by Dr. Bogue to his sister, at p. 3, will shew that he was descended from a family who had long known the power of vital godliness. The letter, indeed, contains some harsh remarks upon the persecuting Episcopalians of his day; but as we believe they richly deserved them, we shall say nothing in their defence, but pass on at once to record a pleasing incident connected with the boyhood of the deceased. We English folks have been accustomed to speak of the Scotch Blacksmith principally in a ludicrous point of view. We shall here find a blacksmith of a different order.

In the neighbourhood of the school, where David Bogue was laying the foundation of his learning, he is said to have acquired some pious acquaintances, who nourished in him that fear of God which too often declines when

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