able argument. It is not so warm, hortatory and earnest, as Wilson. It is not brief, like Addison and Leslie. It is not so rigidly philosophical and scholarlike as Butler. But it is calm, full, and convincing, and a noble service to the cause of religion and humanity.

We cannot close better than by presenting a single extract further, containing the summary of the arguments that have been presented in the volume.

"If we would see the proof in all its strength, we must look at these arguments in their united force. We know that an argument may be framed from separate circumstances, each of which may have little weight, while the force of the whole combined shall amount to a moral demonstration. It is in this way that some of the separate arguments for Christianity are constructed; but it is not thus that we present these separate arguments as conspiring together. We claim that there are for Christianity many separate, infallible proofs, each of which is sufficient of itself; but still, the general impression upon the mind may be increased when they are seen together. We claim that the proofs for the religion of Christ are like those for his resurrection given through the different senses of the disciples. Some believed when they merely saw him; some believed, when they saw him and heard his voice. Each of these was a separate and adequate proof; but Thomas thought it necessary, not only that he should see and hear him, but that he should put his finger into the prints of the nails, and thrust his hand into his side. Christ did not ask his disciples to believe without proof then; he does not now. He has provided that which must satisfy, if he be only fair-minded, even an unbelieving Thomas; and this proof as it comes in from very various and independent sources, is adapted to every mind.

"We have seen that there was nothing in the nature of the evidence, or in any conflict of the evidence of testimony and of experience, to prevent our attaining certainty on this subject. We have seen that there was no previous improbability that a Father should speak to his own child, benighted and lost; or that he should give him the evidence of miracles that he did thus speak. We have heard the voice of Nature recognizing, by her analogies, the affinities of the Christian religion with her mysterious and complex arrangements and mighty movements. We have seen the perfect coincidence of the teachings of natural religion with those of Christianity; and when Christianity has transcended the limits of natural religion, we have seen that its teachings were still in keeping with hers, as the revelations of the telescope are with those of the naked eye. We have seen that this religion is adapted to the conscience, not only as it meets all its wants as a perceiving power, by establishing a perfect standard, but also as it quickens and improves the conscience itself, and gives it both life and peace. We have seen that, though morality was not the great object of the gospel, yet that there must spring up, in connection with a full reception of its doctrines, a morality that is perfect. We have seen that it is adapted to the intellect, to the affections, to the imagination, and to the will;

that, as a restraining power, it places its checks precisely where it ought, and in the wisest way; so that, as a system of excitement, of guidance, and of restraint, it is all that is needed to carry human nature to its highest point of perfection. We have seen that it gives to him who practises it a witness within himself; and that it is fitted, and tends, to become universal, while it may be traced back to the beginning of time. Such a religion as this, whether we consider its scheme, or the circumstances of its origin, or its records in their simplicity and harmony, we have seen could no more have been originated by man than could the ocean. We have seen the lowly circumstances, the unprecedented claims, and the wonderful character of our Saviour. Around this religion, thus substantiated, we have seen every possible form of external evidence array itself. We have seen the authenticity of its books substantiated by every species of proof, both external and internal. We have seen that its facts and miracles are such that men could not be mistaken respecting them, and that the reality of those facts was not only attested, on the part of the original witnesses, by martyrdom, but that it is implied in institutions and observances now existing, and is the only rational account that can be given of the great fact of Christendom. We have seen also, that the accounts given by our books are confirmed by the testimony of numerous Jewish and heathen writers. And not only have we seen that miracles were wrought, and that the great facts of Christianity are fully attested by direct evidence, but we have heard the voice of prophecy heralding the approach of him who came travelling in the greatness of his strength, and saying, 'Prepare ye the way of the Lord.' We have seen this religion, cast like leaven into society, go on working by its mysterious but irresistible agency, transforming the corrupt mass. We have seen

it taking the lead among those influences by which the destiny of the world is controlled; so that the stone which was cut out without hands has become a great mountain; and, finally, we have seen its blessed effects, and its tendency to fill the earth with righteousness and peace.

These things we have seen separately; and now, when we look at them as they stand up together and give in their united testimony, do they not produce, ought they not to produce, a full, a perfect and abiding conviction of the truth of this religion? If such evidence as this can mislead us, have we not reason to believe that the universe itself is constituted on the principle of deception?"

VOL. XI.NO. XLII.

22*

ARTICLE V.

THE CHRISTIAN MINISTRY, with an Inquiry into the Causes of its Inefficiency. By the Rev. CHARLES BRIDGES. From the Sixth London edition. New York. Robert Carter. 1846. 491 pp. 8vo.

PRACTICAL CHRISTIANITY, in a Series of Essays. By JOHN BOWDLER, jr., Esq. First American, from the Edinburgh edition.

pp. 285, 12mo.

Boston. B. Perkins & Co. 1845.

WE take pleasure in commending to the attention, especially of clergymen, the new edition of Bridges on the Christian Ministry. An American reprint, in two volumes duodecimo, from the second London edition, was issued in 1831. Since that period, four editions have appeared in England, under the author's superintendence,the last, in March, 1844. By comparing the present elegant octavo with the New York edition of 1831, we perceive that some parts of the work have been re-written, and considerable additions and numerous valuable references and quotations have been introduced, enriching almost every page. The whole now forms a most excellent manual for the preacher and pastor, and deserves a prominent place in every young minister's library. It is written by a minister of the Church of England, and is, of course, adapted to the members of that communion. Hence, there are statements in the chapters on Baptism and Confirmation, to which we could not fully subscribe. But with these slight exceptions, we regard the work as a highly important and useful addition to our instrumentalities for raising up, under God, an efficient, faithful, devoted and successful ministry. The numerous quotations introduce the reader to a great many of the best works which have been written on the ministerial office, and to many of the most accomplished models of clerical

excellence. It is but too plain, that the existing ministry of most Christian denominations is far less efficient, than, with the mighty instrument of God's truth in their hands, and the divine Spirit offered to accompany all sincere and earnest endeavors, we might expect it to be. There must be a cause for this want of efficiency. Is it not to be sought, at least in part, in the want of some important qualifications in the clergy, in a defective Christian character, in an unfaithful discharge of their duties, in insensibility to the weighty motives which pertain to their office? This volume will essentially aid those for whom it is designed, in their self-scrutiny, and, like a new "Reformed Pastor," we hope will lead the way universally, to a more devoted cure of souls.

Christianity in its development may be defined as consisting in doctrine, experience, and practice.

These three parts are distinct, and separate each from the other; and yet so connected, that Christianity cannot be exhibited in its completeness or in its true character, in the absence of either. And especially are these parts so connected, that the teachers and propagators of Christianity can have no success in their work, except they imbody in their own character these three distinct and essential parts of it. This is the point we expect to establish in our present remarks.

The doctrine, experience, and practice of Christianity are essential to its just exhibition, and to success in propagating it. In the absence of either of the parts, any efforts, however zealous, must prove abortive. Or if men have success, it is in propagating another religion, and not Christianity itself;-a religion retaining, perhaps, some of the excellences of Christianity,-but so changed as to deprive it of its distinguishing features and of its saving power.

In the term doctrine, we include all those truths and facts drawn from the word of God, which stand in connection with the supreme Deity of Jesus Christ, atonement for sin by his death, procuring for lost and ruined man the renewing and sanctifying influences of the Spirit of God, and pardon of sin through faith in his blood;all those truths and facts generally embraced in what is termed the Calvinistic system.

By the term experience, we mean the application of doctrinal truth to the mind and heart, in such a way as to inspire in the soul, before "dead in trespasses and in sins," the holy fear of God, beginning in the deep conviction of the moral corruption, the guilty and ruined state of the soul, and resulting in penitence, submission, love and confidence in Jesus Christ as the only Saviour, and in a desire to serve and glorify God with all our powers.

Every one of the facts and doctrines of revelation is adapted to call forth a corresponding exercise of the soul, love, joy, confidence, hope, submission, patience, meekness, decision. Experience, then, is the application of doctrinal truth to the mind and heart in a way to elicit these exercises, until they constitute the prominent traits of a character, the principal feature of which is the holy fear of God.

By practice we mean, not only a life of integrity with respect to men, but a life of obedience to the preceptive part of Christianity; not only the cultivation of a spirit of piety towards God, but a sacred regard to the order and ordinances of his house, as he has made them known in his word.

These several parts of Christianity must be imbodied in the character of its teachers, or it cannot be justly exhibited or successfully propagated. There may, indeed, be some approach to the several parts of the religion of Christ; some of the doctrines may be apprehended, in a degree, and some feelings may be cherished, as the subject of them supposes, as a lively response to the doctrines received; and there may be in the life a great approximation to the morality of the gospel; and yet the whole system, so far as it is illustrated in this individual case, may be wholly destitute of vitality. It scarcely deserves the name of a rough outline of Christianity, or statue without life.

And as it has no life in itself, much less has it the power to impart life to others. Such is the Arian version of Christianity, or more especially that given by Socinus, and his admirers and followers. It may, indeed, help to cultivate the natural amiability of some individuals; but it never cuts the sinner off from all hope of salvation in himself, or leads him to Jesus Christ, as the only relief for the guilty.