supporters of some weight; and we are satisfied, nevertheless, that it is perfectly erroneous, and by no means a harmless error, since it weakens, in our judgment, the very foundation of Christianity." After all," says Mr. Ward, "the world was not converted by the sight of miracles." We have read the New Testament to very little purpose, if this assertion is true. Our Saviour rests the truth of every thing he says upon miracles. In fact, they are the only conceivable credentials of a Messenger from heaven. Such was his own repeated declaration. Such was the ground of the conviction of the first converts of those who "converted the world," not without the continued assistance of miracles. Nay, such is the foundation of our own faith at this hour;-it is built upon miracles, and prophecy, which is only a species of them. It is true, as Mr. Ward goes on to say, that 66 our Lord took care to impress on mankind the fact, that the progress of his cause did not depend on the power, the wisdom, or the efforts of men; but that his Gospel was the power of God to salvation to every one that believeth." Certainly miracles are neither " the power, the wisdom, nor the efforts of men." Whoever believed, or still does believe, the Gospel naturally, did and does believe it upon the faith of its miracles; or they had and have no rational and sufficient ground for their belief. Wherever conviction was supernaturally imparted, that conviction was itself miraculous. Miracles can only come from God. Bishop Warburton in his fifth sermon, preached before the honourable Society of Lincoln's Inn, says truly: The proper credential of a messenger from God is the power of working miracles." But he then proceeds to draw a distinction between true and false miracles, which seems to us to be needless, because we cannot conceive the possibility of the existence of the latter. "The difference," he says, "consists in this, that true miracles are such as are worked in confirmation of doctrines worthy of God; and false, such as aim to support doctrines unworthy of him." This is plainly arguing in a circle, proving doctrines from miracles, and miracles from doctrines. This is very unlike the usual acuteness of Bishop Warburton, and such a slip as in an adversary he would have pounced upon without mercy. He seems to have been led into it by the consideration of Mark xiv. 22, by which he understands "the Holy Spirit to have foretold that deceivers should come with lying miracles, almost of force to draw aside the very elect themselves." It is sometimes easier to say what cannot be the sense of Scripture, than to determine exactly what is. Upon this text the commentators seem to be very reserved. Neither Grotius, Hammond, nor Whitby offer a syllable upon it. Whatever

may be the meaning of this and other passages of Scripture, we are satisfied that God alone can give the power of working real miracles, such as raising the dead to life. Whoever is the agent, he is the author of it, or, there are two independent, omnipotent beings, that is, two Gods. To suppose that he would permit a lying miracle for a bad purpose, is to contradict all his Attributes, and to leave us no ground of confidence in any religious doctrine whatever.

Two Essays by the late REV. RICHARD RAIKES of Gloucester. 8vo. Pp. 180. 5s. Hatchard. 1825.

THE first half of this little volume is a re-publication. Of the latter we cannot do better than by allowing the Editor to speak; for he (if we rightly guess) is blessed with a large share of sound judgment, correct taste, and piety in its most enlarged

sense.

"The second Essay was left in an unfinished state. The subject had occupied the mind of its author for many years, and the composition had been slowly proceeding, under various hindrances and interruptions, arising from the infirmities of age, and from a state of health which precluded all continued application. It was written, in fact, at intervals of time occurring rarely amidst the general languor of illness, and applied to that purpose by the energy of a mind intensely devoted to the subject, and anxious to improve every moment it was allowed to call its own. The nature of the composition bears evident marks of the manner in which it was produced. The extreme diligence of the author could hardly obviate by frequent reviews, the effect of the irregular application he was able to bestow; and it is probable that the critical reader may be struck with a want of connection in the argument, and an inequality in the style, which only offer to others a melancholy memorial of the sufferings under which the work was carried on.

"But even if these failings had been more striking, and more numerous than they are, it is not conceived they would have been sufficient objections to the publication. The author possessed a taste too refined and cultivated to be indifferent to literary fame, but his warm and earnest piety led him to regard this as a very subordinate object; and to value elegance of style chiefly as a medium for facilitating the inculcation of religious truth. The assiduous labour that he bestowed upon these pages, and the length of time they remained in his hands were not the resources of a man jealous of his reputation, and apprehensive of censure; but they were the endeavours of one, who, bowed down by age and sickness, wished to collect all his strength in an appeal on a

vital question, and to avoid every chance of injuring the cause he loved by the feebleness with which he pleaded it." Pp. iv-vi.

With the first Essay we have, strictly speaking, no concern, it having been published many years ago. But as the author has given us the substance of it in a short recapitulation of the matters upon which he has treated more largely, we shall present this to our readers. The Essay bears for its title "Considerations on the Alliance between Christianity and Commerce;" and the subject leads to many valuable and curious remarks, not mentioned in the following summary, which are urged with much good sense and good feeling, and with a very pleasing admixture of the learning which the author is known to have possessed, very unostentatiously introduced.

"Commerce is allied or is essential to Christianity, as it supplies the means of employment, of intellectual improvement, and of propagating the Gospel.

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Christianity is essential to Commerce, as it resists the corruption of morals by wealth and luxury; as it converts increasing population, assembled multitudes, and intercourse with foreigners, into sources of good; and, lastly as it incites men to expend their surplus property on institutions beneficial to the public.

"From this alliance it follows, not only that the pursuit of our temporal interest is consistent with a due attention to our eternal welfare, but that we cannot effectually promote the former, if we neglect or slight the latter. It follows also, that Commerce being intended by its author to aid the progress of Christianity, the nations who apply it to sinister purposes, cannot but expect to forfeit its emoluments. The passion for splendour and a general emulation in expense, may give a temporary spring to arts and manufactures; but œconomy alone, the fountain of beneficence, can fix prosperity in Britain, by connecting the Commercial with the Christian system," Pp. 70-71.

The second Essay is on "Christian Humility, as applicable to the practice of the world." Its object is in the outset to plan "the Evangelic union of Industry and Humility, and to exemplify the advantages resulting from it." With this view, after several useful remarks, the author considers, in separate chapters, Dueling and the point of Honour, the influence of the Military System on the lower classes, and the Sabbath; and he subjoins some hints for carrying into effect the substance of the suggestions which he had thrown out in the course of his remarks. There is much that is valuable and highly useful in this Essay, which we apprehend may be read with advantage by many serious and earnest Christians, and by a great many (for very numerous they are) who fancy themselves well disposed towards the cause

of religion, and in a great measure really are so, but whose time and attention are occupied with the world, and their motives, rules of action, and habits of life actually and practically drawn from thence, directed by it, or dependent upon it. Nor is there perhaps so much to excuse in respect of style as the nice taste of the Editor may lead him to apprehend. Something there will needs be of abruptness, and something of repetition, and we seem to feel as we read that the power seconds not the will. This however may fairly create a greater interest. We see the gleam of the expiring taper, recollect its former brightness, cherish even the last spark. The thoughts of this excellent man were, it appears, chiefly and most anxiously devoted to the better observance of the Sabbath; and for this reason we should make an extract from the chapter on that subject, but that there is perhaps not any particular passage more striking than the rest, and we fear the state of opinion is not such at present as to warrant the remedy which our author proposes; namely, a legislalative enactment. We could look with better hope to the more silent corrective to be produced by the union of those who are respectable from their worth and number,--which is the mode suggested in the last chapter for effecting that improvement which is so much desired, not with regard to the Lord's day only, but in various other respects.

"We may venture," says Mr. Raikes, "to affirm, that since the apostolic age, there never existed at once so many persons as would now step forth in this country (if they considered themselves duly called upon) to form the combinations we are describing; men, convinced of the truth of the Gospel, penetrated with its importance, and ready to lay down their lives for what they believe. Nothing is wanted for the actual accomplishment of this union but a knowledge of each other, which must be brought about by circumstances. Characters of the sublimest virtue, which remain concealed, or pass unnoticed in times of prosperity, and peace; by public troubles, tumults, and political distress, will of necessity be called forth; and being clearly understood, will at tract each other by a principle as regular as that of gravitation, namely, The desire of promoting their country's good, which can only be effected by the united endeavours of a number." P. 160.

Aids to Reflection in the formation of a manly Character on the several grounds of prudence, morality, and religion, illustrated by select passages from our elder Divines, especially from Archbishop Leighton. By S. T. COLERIDGE. 8vo. Pp. 404. 10s. 6d. London. Taylor and Hessey. 1825.

IT would be difficult to divest a Theological Reviewer of prejudice in favour of a work under such a title: and who is not ready to hail any attempt at forming a manly character by such "aids" as shall call forth and strengthen the intellectual powers? This is a mode of effecting a good purpose, to use the words of Bacon," of all others the most rich and precious," being "positive divinity collected upon particular texts of Scripture, in brief observations not diluted into common places, not chasing after controversies, not reduced into method of art."

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We feel, indeed, that we cannot advocate too strongly the propriety, not to say the necessity, of cultivating religious principles and religious feelings by mental research and observation; for again to speak in the language of the same author, it is " deficiency that there hath not been to my understanding sufficiently enquired and handled the true limits and use of reason in spiritual things, as a kind of divine dialectic." In unison with this opinion, Mr. Coleridge observes, "that the Scriptures are distinguished from all other writings pretending to inspiration, by the strong and frequent recommendations of knowledge, and a spirit of enquiry. Without reflection, it is evident that neither the one can be acquired nor the other exercised,"-the right exercise of which will lead us "to feel and to know, THAT CHRISTIAN FAITH IS THE PERFECTION OF HUMAN REASON." The fact is, that because Divinity is in part above the power of reason, it has been too much the fashion to discourage intellectual exertions in the cause of religion as presumptuous and injudicious; the natural consequence of which discouragement is, that every individual, whatever may have been his profession, and education, or however feeble his talent, considers himself justified in putting his hand upon the ark,-competent to argue upon the most abstruse points of faith,-and at liberty to assume a confidence of style and manner, which would not have been endured for a moment in discussing the merits or meaning of any one subject of ethics or philosophy.

By discouraging the exercise of reason, we may open a door through which thousands can find admission within the veil;