"That such is indeed its necessary conse quence, will appear from the following syllogism.

"God can do every thing, which is not in itself a contradiction. But it can never be shewn, that a revelation from God to man implies any contradiction. Therefore, a revelation, from God to man, is abstractedly pos

sible.

"From the terms of this syllogism, it is evident that the abstract possibility of a revelation from God to man, cannot be denied without a concomitant denial of God's omnipotence. A denial, therefore, of God's omnipotence, is the necessary consequence of maintaining the position before us. Whence it follows, that the present position, involving a denial of God's omnipotence, involves also, in the creed both of the Deist and of the Christian, a gross and palpable absurdity."—p. 4.

Mr. Faber discusses all the other six deistical objections with equal perspicuity and ability. He next proceeds to examine the grounds of the Christian reception of revelation, and clearly and unequivocally proves the justice and propriety of the Christian faith; which concludes the first section of the work.

cess.

The work consists of seven more sections, six of which go to confute the principles and doctrines of Infidelity and Deism, and we confess, in our mind, with the most decided sucThe absurdities of the creed, and the inadequacy of the doctrines to explain their own admissions, and indeed their insufficiency and their inconsistency with acknowledged and the most universally admitted facts, are clearly shewn and proved.

The second section discusses the difficulties attendant upon deistical infidelity, in the abstract rejection of all revelation from God. Under this head our author observes:

"Mr. Volney, and other writers of the same school, in plain defiance of the more modest confession of Socrates, contend, that the light of nature alone is an amply sufficient teacher: so that, by its sole aid, an authentic and immutable code, which shall readily command the assent of all mankind, may very easily be formed. Shew us, say the people, freed (as Mr. Volney expresses it) from their fetters and prejudices, the line that separates the world of chimeras from that of realities; and teach us, after so many religions of error and delusion, the religion of evidence and truth. To this humble request, the French philosopher kindly assents; and for the instruction of the disabused multitude, draws up, what he styles, the law of nature, or principles of morality deduced from the physical constitution of mankind and the universe.

"Now, unfortunately, some of the very first principles on which this, with other similar schemes of natural religion, is founded, cannot themselves be certainly known without the aid

of a revelation from heaven. Hence it is clear, that such a system, instead of being a religion of evidence and truth, (the character much too hastily claimed for it by Mr. Volney,) is, in fact, nothing better than a religion of vague conjecture and unauthorized speculation.

"1. The deist, as his very title implies, lays it down as the basis of that natural religion which he advocates, that there is one God, the creator and moderator of all things.

"This dogma may appear so obvious, that few, it might be suspected, would controvert it, even placing revelation altogether out of the question, save the atheist; and laboriously to answer his folly, might equally, both by the deist and by the Christian, be well deemed labour thrown away. Yet the very first objeetion which I would make to the deistical scheme, is, the defect of proof under which its leading dogma most certainly labours.

creator and moderator of all things, by whom the "There is one only God, says the deist, the universe was brought originally into being, and through whom it subsists.

"In reply, I request to be informed, upon his principles, how he knows that there is only one God, respecting whom such matters may be truly predicated.

"His answer, no doubt, will be, that the existence of a God is decidedly proved by the very frame of the universe. Evident design must needs imply a designer. But evident design is conspicuons in every part of the universe; and the wider our physical researches are extended, the more conspicuously does this design appear. Therefore, just as we argue the existence of a watchmaker, from the evident design which may be observed in a watch, so we argue the existence of a Creator, from the evident design which may be observed in the universe. To bring out any other conclusion, involves the same palpable absurdity, as to contend, that a watch assumed its orderly form by chance, and that it certainly

never had a maker.

"The cogency of this argument I most certainly allow, so far as its principle is concerned: but I must be permitted to doubt, how far it will serve the purpose of a deist, who depends solely upon his own reason, and who rejects the authority of revelation. It is perfectly true, that evident design must needs imply a designer; and it is equally true, that evident design shines out in every part of the universe. But we reason inconclusively, if, with the deist, we thence infer the existence of one, and only one, supreme designer. That a universe, upon which design is so evidently impressed, must have been created, is indeed abundantly clear: nor will this point be ever controverted, save by the gross folly of atheism. But that a

universe, thus characterized, was created by one Supreme God, is not at all clear upon the principles of deistical infidelity. The argnment from the evident design impressed upon the universe, proves, indeed, that the universe must have been first designed, and then created;but it is incapable of proving that the universe had no more than a single designer. Whether we suppose one designer or many designers, and thence one creator or many creators, the phenomenon of evident design in the creation will be equally accounted for; and beyond this, the argument in question, as managed upon deisti

which he borrows his name.

"To this objection he will answer, (I am fully aware,) that the theory of one designer is much more simple than the theory of many designers, and, therefore, that it ought to be preferred and adopted.

"What he says, may be true enough; but still, on deistical principles, where is the proof? On those principles, it is highly probable, that there is no more than one God. But probability is not certainty: and I will venture to say, without any fear of well-grounded contradiction, that, even in the first article of his creed, the deist can attain to no greater elevation than bare probability. Nay, were we so disposed, we might contest even this point with him. On the same ground that he pleads for the higher probability of a single designer, in the case of the universe; he stands pledged, would be preserve consistency, to plead for the higher probability of a single designer, in the case of a watch. Yet that instrument, as

we all know, was not struck out at a beat by one intellect; and still less are its several com

ponent parts fashioned by a single hand. In

short, when the deist has arrived at the conclusion, that the universe must have been designed and created, he must search for some new argument to prove that it had only a single designer and creator. If he fail in demonstrating this vital point, his system will limp from its very birth; and, to style himself a deist, rather than a polytheist, will be a virtual begging of the question. He has no solid ground for maintaining either the unity of the Godhead on the one hand, or a plurality of gods on the other hand. For aught he knows to the contrary, there may be only one God; and for aught he knows to the contrary, there may be many gods. He thinks fit, indeed, to worship only one God; and, from that circumstance, he chooses to borrow his title: but whether he be right or wrong in so doing, and whether his title be properly or improperly adopted, he is of necessity, on his principles, wholly and irremediably ignorant."-pp. 21 to 26.

Mr. Faber next proceeds to shew that the deist, on his own principles, is unable to demonstrate the existence of the divine attributes; and consequently, that he is incapable of deducing his own moral duties. In this part of his book, he is extremely happy in his mode of reasoning. He shews most clearly the difficulties attendant on deism, and the manifest absurdities and contradictions which such principles involve. To do this, he has adopted a very powerful, but generally neglected, mode of argu

"But, in the second place, we cannot allow the deist, on his principles, the validity of his premises. His premises are the existence of a deist establish these premises themselves, withfuture state of retribution. But how does the

out the aid of revelation? How does he know that there is a future state of retribution? Before he can be allowed to argue from it, he must prove its existence. How then does he prove, that any such state exists at all? On unless we admit the circulating syllogism to be his principles, it is clearly incapable of proof; sound reasoning. The deist may, indeed, prove a future state of retribution from the perfect justice of God; but then he cannot be allowed also to prove the perfect justice of God, from a future state of retribution. What he is at present called upon to demonstrate, is, the perfect justice medium of a future state of retribution. And it of God. But this he can only do through the future state of retribution, except through the is utterly impossible for him to demonstrate a he is quite unable to prove that God is a permedium of the perfect justice of God. Therefore, fectly just being. He may, indeed, choose to assert the perfect justice of God: but, in his reasoning, in short, when thrown into a schocase, it is bare assertion and nothing else. His lastic form, will run a race as follows:-' Unless there be a future state of retribution, God is not a God of perfect justice. But God is a God of perfect justice. Therefore, there is a future state of retribution.' Here, a future state of retribution is demonstrated through the medium of God's perfect justice: but, unfortunately, the deist has to demonstrate God's perfect justice itself also. What then is to be done in this emergency? Invert the terms of the syllogism, or, in other words, reason in a circle; and the business will be accomplished. If there be no future state of retribution, then God is not a God of perfect justice. But there is a future state of retribution. Therefore, God is a God of perfect justice.' Here God's perfect justice is demonstrated through the medium of a future state of retribution." pp.30,31.

(To be concluded in our next.)

REVIEW.-Psalms and Hymns, principally for Public Worship, selected from Dr. Watts, and other Authors. By Henry Foster Burder, M. A. pp. 600. London. Westley & Davis.

1826.

WE consider the Church of England to be an august and venerable fabric, which is justly the pride, glory, and

privilege of every Englishman: yet, though we thus frankly avow such views, and we do so with sinceritywe hold ourselves perfectly at liberty to remark upon any thing pertaining to so noble a building, which appears glaringly unfitting and unseemly.Shall we say, in one word, to what we allude? It is the dismal condition of its Psalmody. Why, in the name of common sense, will our " bishops, priests, and deacons" persist in groaning forth, sabbath after sabbath, the miserable doggrel of Sternhold and Hopkins, Tate and Brady, as absurd accompaniments to the solemn, sublime, and profound melody of the various organs which, all over the kingdom, thunder forth a grateful and melodious anthem to the "praise and glory of God?”

Is Mother Church unable, or unwilling, to enlist under her banners, any modern poets, of rather higher pretensions than the illustrious fraternity of Messrs. Sternhold and Co. ? Why this obstinate clinging to oldestablished abuse? In the general march of civilization and refinement, why is the Church to be left groping in the darkness of preposterous customs? Why are its solemn aisles to echo the dolorous chant of doggrel, while Methodists, Independents, Baptists, and every other class of dissenters, have becomingly beautified their service with true poetry? It is not difficult to solve this problem. The church is unquestionably aware of its error-but alas! too haughty to adopt an improvement which was first suggested by its scorned rivals! "Can any good come out of Nazareth?" i. e. from Sectarians?-Assuredly not!-This, we fear, is the unexaggerated doctrine of the church. We earnestly hope that these hints will not be as "water spilled on the ground."

We turn with pleasure, after this unpleasant but necessary exposure, to the subject connected with the work which heads this article. We have before adverted to the general improvement of this most important part of divine worship, among dissenters; and here common justice compels us to acknowledge, that the Wesleyan Methodists were the first to break from the bondage of doggrel, into the spirit of pure, chaste, and sublime anthology. Where shall be

rivalled the melodious strains of that "sweet singer of Israel," Charles Wesley? We are glad to find that their enlightened brethren of the dissenting churches are now appreciating these delightful " Psalms, Hymns, and Spiritual Songs;" and adopting them in their own service. One of their greatest divines said, that "Charles Wesley's hymns were among the most solemn and spirited that the world had ever seen.' "Where are the grand fundamental doctrines of Christianity so beautifully and forcibly expounded and inculcated, as in these hymns? Where are the glories and triumphs of a believer so loudly and nobly chanted, as in these hymns? We need not go farther. In a word-As long as the armies of the church of Christ go forth to battle, with the crimson folds of the clerical banner streaming above them, they shall march to the music of Charles Wesley's “songs of Zion."

The volume before us appears in the character of a compilation, to which the compositions of about fifty different authors have rendered contributions. In the choice that has been made, the localities of creed have been disregarded; and it is with pleasure we add, that Mr. Burder has evinced his accustomed taste and judgment in the selection of the psalms and hymns here presented to the public. He has boldly culled a rose, a violet, or a lily-even though it did chance to bloom without the pale of his own enclosure. We wish hearty suc cess to this bouquet of flowers, gathered on the glorious summit of Mount Zion! May they bloom with eternal splendour and fragrance-for they are immortal flowers." We shall conclude with Mr. Montgomery's charming verses on prayer:—

66

[HYMN 559.]

"Prayer is the soul's sincere desire, Utter'd or unexpress'd;

The motion of a hidden fire,

That trembles in the breast.'

"Prayer is the burden of a sigh,
The falling of a tear;
The upward glancing of an eye,
When none but God is near.

"Prayer is the simplest form of speech
That infant lips can try ;
Prayer the sublimest strains that reach
The Majesty on high.

"Prayer is the Christian's vital breath, The Christian's native air;

"

His watchword at the gates of death;

He enters heaven by prayer.

Prayer is the contrite sinner's voice,
Returning from his ways;

While angels in their songs rejoice,
And say, Behold, he prays!'

"The saints, in prayer, appear as one,
In word, in deed, and mind,
When with the Father and his Son,
Their fellowship they find.

"Nor prayer is made on earth alone;
The Holy Spirit pleads;
And Jesus, on the eternal throne,
For sinners intercedes.

"O Thou, by whom we come to God,
The Life, the Truth, the Way;
The path of prayer thyself hast trod :
Lord! teach us how to pray."

WHEN one man undertakes to write the life of another who died before he was born, he labours under many disadvantages, from which the contemporary biographer is wholly free. Depending entirely on the written documents which his subject may have left behind him, and on the traditions of those who, perhaps, have received their information at second hand, it is not likely that he should succeed in presenting a narrative either so faithful or so interesting as he might have done, had he enjoyed the benefit of a personal acquaintance with the individual of whom he writes. The fidelity of his relations is rendered doubtful, not only by deficiencies in his materials, which it is necessary to supply by probable conjecture; but frequently by the statements which he receives from those who render their assistance, which, when they vary, are not easy to be reconciled, and between which, when they contradict each other, it is still more difficult to choose; and the interest of his narrative materially suffers from this unavoidable uncertainty and imperfection, Happy is it for himself, and happy for his readers, when, with a voluminous correspondence of the subject of his memoir, the biographer

unites a long personal knowledge, which, at the same time that it enables him to speak with confidence concerning facts and points of character, greatly assists him in unravelling whatever is mysterious, explaining whatever is obscure, correcting whatever is disjointed, and in illustrating and commenting on all that may benefit by notes and illustrations.

Of the advantages afforded to the writer, and resulting to the readers, from a combination of plentiful and authentic materials with an accurate personal acquaintance, no work can more obviously present itself as an instance than Hayley's Life of Cowper; excepting perhaps the publication whose title is at the head of this article. We do not mean to say that

this work is superior in merit to that with which we have compared it; nor that it will be read with even equal in the one respect, of a regular series interest by general readers; but, that of letters, it is equally as rich, and in the other respect, of a friendly intercourse subsisting between the writer and the subject of his record, it is even superior; for we find that Mr. Dickinson's acquaintance with Mr. Braithwaite commenced at a much earlier period of that gentleman's life, than that from which Hayley could date his knowledge of the lamented bard. Further than this, however, it is not needful to pursue the comparison; for while one is the life of a poet who was once the idol of a whole nation; the other is that of a person who moved in a more limited sphere, and whose influence, though perhaps as great, where it reached, did not so widely extend.

We have heard that the author of the work before us died not long after it had issued from the press. He had no sooner recorded the memorials of his friend, than he required some one to perform for him the same friendly office. We are willing to undertake it, (though not in so doing to follow the example he has left us,) and to inform our readers that Mr. Dickinson was a man of great piety, of creditable talents, of considerable usefulness, who lived respected, and died deplored.

Mr. Braithwaite was born in the neighbourhood of Whitehaven. His parents were respectable, and gave

him a liberal education. From school he went to the shop of an ironmonger; with whose calling he was so little enamoured, that he gladly embraced an opportunity offered him of relinquishing it, and returning to the more pleasing employment of a classical student. His scholastic exercises were thus renewed, with a view to his entering the ministry of the established church; from which, however, his attention was afterwards diverted by occasional attendance on the Methodist ministry. Religious impressions soon followed; and, at a time when he would not have been eligible for episcopal ordination, we find Mr. B. received as an itinerant minister in the Methodist Connexion. His first appointment was to the city of Glasgow, by which he was separated from his youthful companion, Mr. Dickin

son.

On his arrival in Scotland, Mr. B. began a close correspondence with his old friend, which was carried on, with few interruptions, till the period of the former gentleman's decease. It is the substance of these letters which forms the most interesting portion of Mr. D.'s book: the rest chiefly consists of intermediate remarks, either announcing Mr. B.'s removal from one town to another, or tending to elucidate his history; and of extracts from his sermons and public speeches, with tributes to his character and virtues, from the pens of different ministers who were his colleagues. The letters are, for the most part, written in a pleasing style, and are particularly valuable as developing the gradual growth of the Christian character, and manifesting the beneficial operation of religious sentiments on a mind naturally prone to less important pursuits. It is not the least curious fact which they bring to light, that Mr. B. and his friend were enamoured of the same lady; and the reader may perhaps smile to learn, that the very letter in which this collision of interests is first mentioned, closes with the following arch request:-" In your next, favour me with your thoughts on self-denial." This unfortunate circumstance was finally settled to the satisfaction of all parties concerned; and, as Mr. Braithwaite's suit was encouraged both by the lady and her friends, Mr. D. honourably yielded to his rival. Mrs. Braithwaite appears to 87.-VOL. VIII.

have been an amiable and pious woman, extremely well suited for the capacity of a minister's wife. After bearing a numerous family of children, she was attacked with a disorder which terminated in her death. The volume contains an affecting sketch of her life and sickness, from the pen of her husband.

In the height of Mr. B.'s ministerial career, he was very popular among the Methodists in the north of England, to which part of the kingdom his labours were chiefly confined. Some extracts from his occasional sermons and speeches delivered at the anniversary meetings of various benevolent institutions, prove him to have been well adapted for the public defence of religious truth, and the enforcement of religious duties. We have room for only one specimen of his talent in this way:

tracts may be distributed, is another argument "The facility, also, with which religious in favour of this humble mode of instruction. How easy it is for a person, when going abroad, to slip a few portable tracts into his pocket, and to distribute them as he goes along. Every commending religion in the way he could wish; man has not a talent for conversation, for rebut this is already done to his hand, in those tracts which be carries with him, by pious men who have leisure and ability for such employments, and whose powers are in this way fellow-creatures. Indeed, there are various consecrated to the service of God, and their ways of distributing tracts. This may be done by leaving them in private houses, at inns, or even in the pockets of a stage-coach, or postveller, whom we may happen to meet on the chaise. They may be given to the casual traroad, and be circulated with advantage in the army and navy, on board of merchants' ships and coasting vessels, in hospitals and workhouses, as well as in Sunday-schools, workshops, and public factories. Thus shall we after many days.' Persevering duty is ours; cast our bread upon the waters, and find it we must leave events to God. And yet we cannot doubt, but the most beneficial effects must result from such labours of love.

In

the morning sow thy seed, and in the evening whether shall prosper, this or that, or whether withhold not thy hand; for thou knowest not they both shall be alike good.' But what is precept without example, or speculation without proof? I shall, therefore, before I sit down, relate an anecdote or two, illustrative of my meaning, and to shew, among innumerable other instances, which might have been adduced, the happy effects arising from the distribution of religious tracts.

"Some time in the year 1785, the late venerable Dr. Coke, who crossed the Atlantic Ocean about eighteen times, on missionary happened to call at a house, in which a young voyages, was travelling through Virginia, and man resided, with his mother and six brothers

T