so exercised on thoughts and inquiries most truly worthy of them, they well deserve to be not only read, but carefully studied. One blot which deforms this part of the work we would gladly efface,-an invocation of the Divine displeasure against the Church of Rome, conceived in terms hardly consistent with the spirit of the Gospel of peace, especially against those whom he was bound, in conformity with his own most just and liberal principles, to receive as fellow-disciples and fellow-Christians. In passing judgment, however, on this, and some other passages of a like character which are found in his writings, we must remember that Foster lived a hundred years nearer than ourselves to the time when Popery was, not without reason, the grand object of alarm and dread to all lovers of civil and religious liberty, and make allowance for the prevailing spirit of the age, of which, though such spirits as his might be expected to take the lead, they could not always escape the influence. This work was published by subscription, and the list of subscribers, extending to nearly two thousand names, comprises many of the most distinguished persons in the kingdom for rank, and every kind of eminence; a circumstance the more remarkable, because the author, in this as in most of his other writings, though he does not bring his religious peculiarities frequently or prominently forward, neglects no suitable opportunity of illustrating the intimate connexion of the duties and eternal interests of man with what he considers as just and scriptural views of revealed truth. In April 1750, Dr. Foster was attacked by a violent disorder, from the effects of which he never thoroughly recovered, though he continued to preach as often as he was able till January 1752. In that month he had a paralytic seizure, which completely disabled him; and he continued to decline, till he was at length released Nov. 5, 1753, in the fifty-fifth year of his age. During this period his faculties are said to have been considerably impaired; but he never, when he was able to converse, evinced the least disposition to doubt the religious principles he had embraced and steadfastly maintained as long as his mental vigour endured. His integrity was inflexible, and his attachment to civil and religious liberty ardent and sincere. The true principles of the latter, (with the slight exception to which we have already alluded,) he seems to have thoroughly understood, and consistently acted upon; and, while fearlessly pursuing his inquiries into religious truth to their legitimate conclusions, never to have forgotten that the main object and value of these conclusions consists in their application to the government of the heart and life, and to the due cultivation of the purest and best affections of love to man, and love to God. Dr. Foster was succeeded in his charge at Barbican by the Rev. Charles Bulkley, a gentleman of great learning, and known by several valuable works, few of which, however, have attracted as much notice from the public as their intrinsic merit deserves. He was a descendant of the celebrated Matthew Henry, and was educated by Doddridge; but shortly afterwards connected him self with the General Baptists. When Foster retired from the evening lectureship at the Old Jewry, Mr. Bulkley conducted it for several years to a crowded audience; but circumstances did not favour his continuance of it for any length of time. One of this writer's most remarkable productions is a vindication of Lord Shaftesbury on the subject of Ridicule considered as a Test of Truth; the design of which is to prove that the noble author meant nothing else than the test of free and cheerful inquiry, or an unrestrained, sociable, and pleasant manner of investigating truth and examining opinions which he had observed with such approbation in the writings of the ancients. In the course of this, and a subsequent tract entitled a Vindication of my Lord Shaftesbury on the subjects of Morality and Religion, he endeavours to shew that many of the sentiments which have been objected to, as opposed to revelation, are the true and genuine doctrines of Christianity; and that where he is supposed to sneer at the miracles of the New Testament, the real objects of his attack are the lying wonders and ecclesiastical hierarchy of the Church of Rome. Soon afterwards he published an able Examination of Lord Bolingbroke's posthumous writings. This work shews great acuteness, perspicuity, and judgment, and is conceived throughout in a candid and liberal spirit. In 1764, Mr. B. published a 4to volume, entitled "The Economy of the Gospel," in which he takes a comprehensive view of the leading doctrines of revealed religion. This is a work of considerable merit; the production of a strong mind, under the influence of the purest principles of benevolence and piety. In 1771 appeared Discourses on the Parables of our Blessed Saviour, and the Miracles of the Holy Gospel, in four volumes 8vo. Besides these larger works, Mr. Bulkley published several smaller treatises and single discourses. In 1780, his church, in conjunction with three others, removed to a new chapel in Worship Street, where he continued during the remainder of his long and active life. He died April 15, 1797, in the 78th year of his age. In 1802 appeared a posthumous work, entitled "Notes on the Bible," in three volumes, with a Memoir by Dr. Toulmin, from which the preceding particulars have been derived. 201 GEORGE BENSON Was descended from a good family, who resided at Great Salkeld, in the county of Cumberland, where he was born September 1, 1699. His parents were pious, worthy persons, and zealous Nonconformists, having suffered considerably in this cause in the troubled times of the preceding generation; and they had the satisfaction to see several of a numerous family grow up and distinguish themselves not only in support of the same principles, but in the graces of a Christian life. George Benson was soon remarked for a seriousness of temper, and a disposition to study, which induced his parents to devote him to the Christian ministry; and for this purpose, after having passed through the usual course of grammar learning, he was sent to the academy kept by Dr. Dixon, of Whitehaven, already mentioned as having had the honour to number Taylor of Norwich, among its alumni. Here, however, he continued only about a year, after which he removed to the University of Glasgow. His family appear to have been orthodox, and he himself was brought up in Calvinistic principles, which, however, he abandoned at an early period in the course of his preparatory studies. Indeed, he does not appear at any time to have considered himself as bound down to the profession of a system of human formation, but to have endeavoured, from the first, to derive his religious principles from the scrip |