dislike to meet opposition, or a neglect of that necessary diligence in study and inquiry on the subject which it demands. Were those who are qualified for the task to take the importance of the call into serious consideration, we are persuaded the evil could not spread so rapidly as it does; that a check would be given to it at its fountain-head; that objections to Christianity would no longer be infused into the very idiom of conversation; that the literary coteries of the metropolis would be accustomed to hear as bold and ingenious an argument in favour of, as against, religion; and that the men who are now least habituated to reflections of this kind, would learn to respect, and afterwards, we might trust, to venerate a faith on which they find as deep and as accomplished reasoners as themselves placing their strongest and most cherished hopes. | proach made to demonstration in the conduc of a moral argument. Led by a laudable vene ration for this admirable work, Mr. Hampde has been induced to consider with a close an severe attention the great principles of ana logical evidence. He thinks, as we have long thought, that sufficient attention has not beel paid to the arguments which may be brough in support of Christianity from the contempla tion of Nature, as manifesting a system of Di vine government, and being in a certain degree a revelation of the Divine attributes. Separat ing it, then, from the common branches of internal evidence, among which it has been generally classed, he has shown that it ought not to be contrasted with the external evidence, but only to be distinguished from it, inasmuch, as the facts about which it is conversant, and the parts of revelation to which they are applicable, differ from those of a contrary description. Our author follows this remark with some admirable observations on "The Ana Mr. Hampden has divided his inquiry into four general heads: 1. The grounds of the credibility derived to a revelation from such a comparison; 2. The nature of it; 3. Its importance; 4. The consideration of objections to the employment of such an evidence. Our author is, of course, the best judge of the manner in which his mind can most easily arrange its thoughts; but we do not see any good reason for the above divisions of the subjects, as they are there arranged; and we think, in one respectthat is, the consideration of the objections to the employment of such evidence being placed last-that it is erroneous. We should be glad to follow our author through his reasonings in each of these branches of his subject, but it would lead us into too extensive a discussion, and we must therefore content ourselves with giving our readers such a general outline of the argument as our limits allow. The instructions of the pulpit, from a great variety of causes, will always be found, as we have already hinted, an insufficient remedy for the evil we are considering. Even when its ap-logy," which he has very justly defended from plication is felt, which it very seldom is, for the the misrepresentations which it has sometimes religious observance of the Sabbath is not very met with. common among disbelievers, the very rules on which it is founded are unfavourable to the end we have now in view. In the first place, no sermon-unless a disquisition be called by that name-can pursue a chain of argument, either at sufficient length, or with sufficient independence of other topics, to affect the acute mind of a hardened disbeliever; and in the next, there is no means by which the preacher can tell whether his very premises be allowed, or whether, while he is pursuing his argument, he may not be speaking to no purpose, because he has either omitted something which the opinions of his hearer deem necessary, or passed over some objection which may have arisen in his mind. Of course, in many respects the same natural defects are attached to the employment of the pen in this cause; but while a book is an organ infinitely less limited in its power, it stands a fairer chance of being honestly attended to, and of its arguments being weighed with more candour. In its circulation, moreover, it meets with different readers, its arguments become more and more developed, its obscurities obtain casual explanations, and the objections which it calls forth have the chance of equal replies. But, whatever may be the relative importance or usefulness of the different methods employed to oppose infidelity, we shall rejoice in every manifestation of a becoming industry and determination in carrying on the work; and it is, therefore, with no small gratification we regard the labours of Mr. Hampden, to the consideration of whose publication we now turn. The great work of Bishop Butler, on the Analogy of Natural and Revealed Religion, is one of the greatest treasures our language possesses. We know the learned superior of a college in Cambridge, who calls it the best To understand the principle upon which analogical reasoning founds its application to the subject of religion, it is to be observed, that, a comparison being made between Nature and the Scriptures, the natural world is considered a sort of anterior revelation. Whatever argument, therefore, which the contemplation of Nature enables us to draw in favour of Christianity, depends on the agreement discoverable in these two media of truth; and as the credi bility of the former has been never doubted, the latter will be admitted as a true witness in proportion to its conformity with the other, which has been already received. But, although we should in an instant be enabled to reject a revelation as false in which we discovered a manifest contradiction to nature, yet, as is well observed by Mr. Hampden, "It does not appear, from such considerations, that there must be any implicit agreement between them. They may still ha nomasinad 4-1 nature. What we want, then, is a proof of the necessary existence of some common principles, equally belonging to our natural and scriptural instructions, without which the pretension to inspiration must be false; but which, by their presence, shall bestow a strong probability, that the Scriptures were, as they aspire to be considered, the inditings of the same Spirit who speaks to us by the unambiguous oracle of our experience." Mr. Hampden then proceeds to show that such is actually the case; and that, according to the Son of Sirach, "all things are double, one against another, and He hath made nothing imperfect" (Ecclus. xlii. 24): drawing his arguments principally from the practical nature of our religion, in which the Divine principles of action are unfolded as in nature. necessary for the direct and clear In the section which treats of the nature of the credibility derived to Revelation from the institution of the comparison, our author has written with a force and ingenuity which makes him worthy to be the commentator of Butler. He has pointed out with considerable acuteness the degree in which natural and revealed knowledge must necessarily differ from each other, and in what particulars the two systems differ. These are-1. The priority in order of the natural system: 2. The different forms of the two communications; the one being by words, the other by signs: 3. The different ends pursued in the two institutions; the one regarding temporal good as its primary purpose, the other spiritual. The whole of the passage respecting the different modes of words and signs is so interesting and ingenious, that we cannot resist giving a portion of it to our readers, as a fair specimen of Mr. Hampden's style and manner in illustrating his subject. After observing, that the Scriptures show the use of both the above methods of instruction-rebellious understanding, the sacr that of signs having been manifested in the types of the Mosaic covenant, in the deliverance of Jonah, in some of the parables of our Lord, and repeatedly in the Apocalypse of St. John, &c.-he remarks, that these were adopted rather as accompaniments of the word than as entire substitutes for it; but, as he very beautifully says, "If man were perfect in his moral and intellectual powers, as when first he came forth from the hands of his Creator, it might be conceived that the language of nature would have clearly and infallibly conveyed to his understanding and heart that knowledge of God which was requisite for his duty and his happiness; so far, at least, as the Creation was appointed by God in the stead of more express revelation. He would have seen the traces of the Almighty Agent, not as now, through the obscurations of a perverse and blind understanding, but with a quick and lively perception. But, however this may be, his fall has evidently destroyed the keenness of his moral eye; he has no longer an ear for the melody of the creation; and he must now collect by slow process of reasoning, amidst doubting and suspicion of error, the truths which otherwise signed to faithful records remain tegrity and prominence, to such a tially and diligently address ther inquiry after it. In the Scriptur found, as the pure ore collected a our immediate use. It is so set lively oracles, as to be readily ac So that our Lord's expression, v the words which I speak unto spirit and they are life,' may be t to the whole volume of inspiratic "A revelation by words being and impressive mode of commit God, the substance of the instruc by it will consequently be at o distinct and sublime character quired by the medium of the Truths, which reason would n cerned, if left to make its own in the facts of experience, will appe our view, as we follow the writt the Spirit, with a vividness of co belongs to objects placed in the a landscape. As the art of the out of the mass of objects prese vey of nature, the most interest sentation on the canvas, so the ployed, 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 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 itlifting 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 evidencesof 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. We take our leave of Mr. Hampden withe 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 defend Composed in the vivid recollection of the Wri ter's feelings in imminent danger, and apparently approaching death. BRIGHT and rapid be thy glance, Freed from sorrow-saved from death! Hark! there came their high response, We our fight of faith have fought, From the Congregational Mag THE INTERNAL EVIDENCE VEALED RELIGION, and par the Gospel Dispensation. IF a communication of importa ceived from a friend at a distance hand-writing be that of an aman whom we are unacquainted, its style characteristics are the only means judging whether it be genuine; if talent of our friend, his wisdom, his pourtrayed in the letter, without fu we pronounce him to be its autho judge from internal evidence; we at the nature of the communicati the character of our friend manif When then we speak of investiga ternal evidence of divine revelatio to a similar mode of discovering i city; here is a communication prof God, and we ask whether it manife characteristics, the same wisdom justice, the same goodness with th ed in the book of nature, which is from him. Wisdom consists in wise designs, and the use of ade for their attainment; let us consi dom manifested in these respects of nature, and then inquire wheth be manifested in the book of grac gard to the objects in view, we sh the ultimate design of creation is God, and that the end subordinate happiness of his creatures. God, lected, is that great first cause things live, and move, and have previously, therefore, to the ex creative power, he existed alone, quently no object could influence l had respect to himself; for existing any thing else respected, it must to be performed, and to make this design, would be to make the sam means and end, which is an evide but if the design of God in creatic respect to himself, as it is imposs perfection should be any way incre refer to the manifestation of it: ness of which they are capable. Now these ends were alone worthy of the wisdom of God, being in his own nature infinitely more excellent than the most exalted of his creatures; his wisdom would have descended from its infinity, could he have chosen any other as his ultimate design than one which respected himself; and as this design could not be attained in any other way than by making the happiness of the creature a secondary end: had not this been an object of God in the work of creation, his wisdom would not have shone so conspicuously as it does in that work. In inquiring, then, into the internal evidence of the Christian religion, the first question that presents itself to us, is, whether its professed designs be the same; does it aver the glory of God to be its ultimate object, and in order to attain this object, the welfare of man to be its immediate aim? Hear it summing up its designs in a song with which the angels ushered it into the world-" An angel of the Lord announced the glad tidings of great joy; and suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will towards men.' In other words, now is the dispensation introduced, whose highest object is to bring glory to our God, and, for this purpose, on earth to promote the welfare of mankind: indeed, throughout the New Testament, the glory of God is represented as the great end of all that is done. Our Saviour tells us, that he finished the work which his Father gave him to do, in order to glorify him on the earth; again we read, that Christians are predestinated to the adoption of children to the praise of the glory of the grace of God; and his glory are they exhorted to consider as the ultimate end of all that they do, that God may be all in all; "Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God;" and whilst the glory of God is thus represented as the ultimate end of the Christian religion, the happiness of man is not less frequently insisted upon as a subordinate end of that dispensation; hence it is represented as a dispensation of love to the human race; " God so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish but have everlasting life;"-" herein is love, not that we loved God, but that he loved us, and gave his Son to die for us.' So far then as design is concerned, we see the same wisdom in the religion of Jesus as in the work of creation. Wisdom, however, further consists in the use of adequate means for the attainment of its designs; let us then examine the book of creation, and inquire whether such means are actually used; we have already observed, that the immediate end is the happiness of creation, and that this is made subservient his happiness, for as the Creator is a Being infinite felicity, the possession of powers whic assimilate individuals to him, must tend to as similate their happiness to his; in order, how ever, to perfect the happiness of which thes powers rendered man capable, it was necessary in the first place, that they should be essen tially active; that is, that there should be es sential pleasure connected with their exercise and essential misery connected with their dor mancy. Without this arrangement, the exer tion connected with their exercise would be felt as a toil; their inactivity would conse quently ensue, and the happiness of which they made their possessor capable, would be wholly lost; accordingly the wise plan of God has been that a principle should be implanted in the human bosom; a principle which should cause gratification to be essentially connected with the exercise of the mental powers, and uneasiness to be connected with their total inactivity; this principle is by some called curiosity, or a desire of knowledge. It was further necessary to complete the happiness of man, that opportunities should be afforded for a sufficient exercise of his powers; without these, the principle of curiosity, which is in itself a blessing, would be a source of constant misery. God, however, in his wisdom, has afforded abundant opportunities; he has displayed to human attention the wonderful works of his hands; and thus every fresh exercise of the reasoning powers merely opens to observation new and inexhaustible fields of exertion. It was further necessary to human felicity that man should be formed an accountable creature. Possessed of a capacity of understanding what is right, he must either be left to himself, whether he will or will not pursue it, or must be governed, like brute animals by an impelling instinct; the latter would have been degrading to his nature, and injurious to his felicity; it, however, he did not become accountable, that is, if there were not some reward and punishment to excite him to a right course of action, and deter him from a wrong one, the former might be productive of ill effects to himself and to others. Accordingly, we find that God has implanted in the hearts of men a principle called conscience, which applauds them when doing what is right, and rebukes and terrifies them when in the practice of sin; thus does nature display the wisdom of God in the means which are used to attain the happiness of man. Is then Christianity equally wise in the means which she uses to attain the same end? It may, indeed, be strongly objected, at the very outset of our inquiry under this head, that as the means which nature has employed are so perfect, no others are wanting; a valid objection, indeed, had man remained in the same circumstances under which he was originally created: |