many wicked persons, who have submitted to its influences; this is a powerful claim, to be read in the lives of its followers; and moreover its mighty external evidence is to be seen in its first champions laying down their lives to attest its truth, and the existence of the persons referred to is as well authenticated as any other part of ancient history,

Now then if Christianity be so good in itself, and if it comes to us well confirmed, to a candid mind it needs no other recommendation to induce us to enquire into all its doctrines and embrace all its truths.

It is clear, as we have said, that there is in man every where, a kind of consciousness that another state of being awaits him; but no where does he learn any thing about that state, till he comes to revelation And why should not this teach it? Cannot the Creator, whose infinite wisdom appears in all his works, reveal himself to the minds o this creatures? Could he not teach Patriarchs Prophets, and Apostles, and having so taught them and established his religion in the world, was it needful that he should any longer continue the same inspired mode of instruction? Is it not natural that he should afterwards leave their followers to propagate his truth, and that they should avail themselves of the same art by which the knowledge of all sciences is spread, to communicate the spirit of those truths, and the history of their origin and success to the race of men until the end of time? PAINE has said that there is partiality in this revelation, and that if it had been designed for all men, it would have been written on the page of the visible heavens that all men might read it. This is what he would have done-but God's

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thoughts are not as our thoughts'-Infidels that can so pervert the written word' of God to their own destruction, would probably have devised some means to dispute the meaning of the celestial characters, nor could they have been persuaded, though even before their eyes, one should rise from the dead. The means which God has employed are rational; and, if they are not as yet universally enjoyed, we ought to be thankful who possess them, especially, when we look at the degraded state of all those nations, who have them not. It belongs not to the creatures of God to ask him to give an account of any of his matters, and many of them are as mysterious in providence as in revelation. In the former

neither all nations, nor all individuals, are favoured with the same privileges, any more than in the latter. But we have a more sure word of prophecy whereunto we do well to take heed as unto a light thing in a dark place.'

These are surely then sufficient grounds on which to urge the claims of Christianity, and, if we reject it, we do violence to conscience, to common sense, and to the best hopes of the hu

man race.

C.

REVIEWS OF THE LAST MONTH.

THE MONTHLY REVIEW notices BARTON's verses on the death of P. B. SHELLY, and thinks he ought to leave the dead alone. The specimen quoted is certainly not among the happiest of BARTON's effusions.

THE BRITISH CRITIC reviews The Two Charges of Dr. MIDDLETON, Bishop of Calcutta, delivered in 1819, and 1821. We are glad to see this work enforcing the necessity of Missions to the Heathen. Its

opening observations are just, 'When we consider the relation existing between Great Britain and Hindostan, in a religious point of view, we cannot fail to perceive that it entails upon us important obligations. This Christian nation holds an undisputed sovereignty over more than thirty millions of Heathens. Without presuming to determine what may be the counsels of Providence respecting the final prevalence of Christianity, it is evident that a door is thus opened for the propagation of the gospel, in one of the fairest regions of the earth, and reflecting persons no longer doubt, that it is our duty to occupy the ground thus made plain before us.' Some judicious remarks then follow, on the necessity of combining oral with printed instruction, and on the importance of Missionary exertions accompanying the gift of Bibles. There are also some good observations, some of which are quoted from the Bishop, on the folly of Missionaries contending about such non-essentials as modes of Baptism, and church government; yet if these lamented contests did not take place, still diversities of opinion would exist, and for these trifles, it would be absurd to exclude the joint labours of those excellent men of various denominations, who have done far more than the establishment has done, or, perhaps, on some accounts could do, towards the conversion of the Heathen in India. Thirty millions of souls, indeed, seem to afford a rich field of labour for all, and we regret that all cannot so labour without any thing like jealousies towards each other. The BRITISH CRITIC, however, unfortunately partakes of this spirit of jealousy, and seems to lament that in India, 'all sects and denominations of Christians receive an encouragement and support which is nearly indiscriminate, and little distinction is made in respect of the church, except that it is established by law." What more distinction is wanted we are at a loss to know; this must necessarily give it a pre-eminence. It is, however, complained, that these advantages are abused by the Missionaries preaching not only to the Heathen, but in English, and even neglecting the one

for the other. Here, we believe, the critics are misinformed; some do, indeed, preach in English, and their joint labours are, perhaps, not too many in some of the populous cities, especially as the Bishop laments the want of more chaplains; but we do not give credit to the assertion, that these Missionaries direct their attention to Europeans only; however, if it were so, while an admitted deficiency remains, we should make it matter of joy, rather than of lamentation. On this point, the Bishop seems to write with a degree of prejudice, which we can but regret. In describing the men fit to labour as auxiliaries to the Bishop, and to advance pure religion among the Heathen, we are happy to remark some excellent observations on the sacred character; among others he says, 'What member of society has less claim to respect than the Clergyman, who, unmindful of the most solemn engagements, has no pleasure or apparent interest in his duties, who is satisfied, if he escape official censure, who calculates how he may best consult his own ease, who sanctions a suspicion that he regards his profession merely as a maintenance, and who betrays his weariness of what he feels to be its restraint? Whatever be the light in which any man may himself consider these things, I would tell him in the words of St. Austin, speaking of this very character, 'Nihil apud Deum tristius, et miserius, et damnabilius.'

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We really cannot see that if the Heathen in India are to be converted, it will be by the instrumentality of the Established Church," as even without this, Otaheite has cast away its idol Gods: most willing are we that our national church should have its share of labour and of glory, but as it cannot undertake the large field of labour alone, we would hail all as auxiliaries in the good cause, who, though they may differ in non-essentials, hold the UNITY of the Faith, in the bonds of peace.'-Dr. BURROW's Summary of Christian Faith and Practice. In the introduction of this work, the Reviewers inform us there will be found some interesting information respecting the writings

which appeared at the time of the Reformation.- Mr. B. evidently holds what are called Arminian views of the doctrines of the gospel. We imagine that some of our readers will not agree with him on the election of nations and not persons, and other similar sentiments.On WORDSWORTH's Ecclesiastical Researches there are some good criticisms, especially on the nature of the sonnet; these things which Wordsworth has called sonnets, are properly denied to be so, and they are charged with a superficial brilliancy, languor, and coldness.' After these we were surprized to read' We can assure our readers, however, that they will meet with nothing in this little work either disgusting in taste, or hacknied in observation.' For our parts we think that there is much that is disgusting, but not having been 'White robed scholars,' there is of course much which we know nothing about. It is very gracious of the Reviewers to say Errare mallemus cum Wordsworthis, quam cum illis recta sentire, and with this feeling and apology, we can easily account for a concluding compliment. "We must now conclude, with many thanks to Mr. Wordsworth, for the pleasure we have received in the perusal of these two very delightful poems.' The work is reviewed with Memorials of a Tour on the Continent.

THE ECLECTIC REVIEW notices at great length The Life of the REV. THOMAS SCOTT, and concludes, 'We cannot close this article without expressing our high satisfaction with the manly, judicious, and able manner in which the Biographer has discharged his debt of filial piety. He has done himself great honour, and laid the Christian world under lasting obligations, by the ingenious fidelity with which he has given the History of his Father's life, and the admi rable use he has made of his materials.'-PENROSE on Human Motives is favourably noticed.-The intention of this inquiry, the author professes to be no less than to apply to the whole science of morals the principles of religion.' His work is practical in its character, and will be read with pleasure by those who