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less true in reference to those times, than admonitory, in two respects, in the present crisis: "It is the misfortune of all Roman Catholic countries, that there the Church and the State, the civil power and the hierarchy, have separate interests; and are continually at variance one with the other. It is our happiness, that here they form but one system. While this harmony lasts, whatever hurts the Church hurts the State; whatever weakens the credit of the governors of the Church, takes away from the civil power a part of its strength, and shakes the whole constitution."*

In private life, Lord Lyttelton has bequeathed to posterity

A character without a blot!

Possessing influence, wealth, learning, and taste, he devoted his resources and his accomplishments to promote the welfare of his fellow men. In favour of literature his interest was liberally exercised. For Mallet he obtained a pension of £200; and Thomson, a great favourite of both himself and Sir Thomas, by unceasing exertions he at length succeeded in rendering independent, by obtaining the surveyorship of the Leeward Islands, for "that most delightful of bards, and most indolent of men." For others, less worthy of public recompense, he provided from his own means. With many of the distinguished men of the period, who stood in no need of the good offices that power can confer on talent, he lived on the most generous terms of intimacy. To Pope he was particularly attached,-to whom he addressed his first poetical production, and whom he defended when attacked by Fox in the House of Commons. How the great poet replied to these instances of regard, appears from the following extract:-"Mr West (translator of Pindar, and author of the Essay on the Resurrection) comes with us to Hagley, and if you give me leave, I will bring our friend Thomson too. His Seasons will be published in a week's time, and a most noble work they will be. Poor Pope is, I am afraid, going to resign all that can die of him to death. I feel his loss very sensibly; for besides the public testimonies he has given me of his esteem, he has lately expressed the most tender friendship for me, both to myself and others, which, at such a time, affects one more than any compliment said while he was in health."

Of his lordship's taste, a splendid instance remains in the mansion and grounds of Hagley, one of the most beautiful domains in England. Here he died; and here, amid exquisite scenery, whose natural loveliness is enhanced by unobtrusive embellishment, and heightened by graceful improvement, his ashes repose. When we stand by his tomb. in such a spot, the heart feels the full force of his dying advice to a young friend,"Be good, be virtuous; you must come to this." Over his remains is the following inscription:

THIS UNADORNED STONE IS PLACED HERE BY THE PARTICULAR DESIRE, AND EXPRESS DIRECTIONS, OF THE RIGHT HONOURABLE GEORGE LORD LYTTELTON,

WHO DIED IN AUGUST 22, 1773, aged 64.

The unpretending epitaph is cut upon the side of his first lady's monument, who lies also interred in the same spot. She was the daughter of Hugh Fortescue, Esq. of Devonshire, and died in the fifth year of their marriage; an affecting loss, which occasioned the "Monody,"-the most finished of all his poetical compositions. "With her," says Johnson, he appears to Lave lived in the highest degree of connubial felicity." He had married in 1741, when his merits, as a public man, beginning generally to be acknowledged, his partner witnessed the severest of the struggle, which at length placed him in power. But if her character be justly drawn, she little regarded the grandeurs of successful ambition.

Not only good and kind,

But strong and elevated was her mind :
A spirit that, with noble pride,
Could look superior down

On fortune's smile or frown;

That could, without regret or pain,

To virtue's lowest duty sacrifice,

Or int rest, or ambition's highest prize!

Left, in the prime of life, with a young family, Lyttelton

1753, debate on the Jew Bill.

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On the literary character of Lord Lyttelton, we had thought it unnecessary to enlarge, here speaking of him strictly as a Christian writer. In this view, however, we are bound to examine the grounds of Johnson's disparagement; for an author is "of merits so compact," that whatever diminishes his just fame in one respect, marrs, to a degree, his influence in all. He has written poetry, letters, history, and orations. Of the poems, the "great critic" remarks, that "they are the works of a man of literature and judgment, devoting part of his time to versification. They have nothing to be despised, and little to be admired." This, surely, is condemning by faint praise. But it is to be remembered, that with the exception of the Monody, and a few small pieces addressed to his first wife, all these poems were written and published while the author was at Oxford; and that he left college before completing the age of nineteen. He who could even then compose in verse with learning and judgment, ought, in fairness, to take rank rather from his promise than performance, even supposing the latter inferior. The longest of these compositions is the "Progress of Love,"-a series of four pastorals. "Of this work," according to Johnson, "it is sufficient blame to say, that it is a pastoral, and that the verses cant of shepherds and flocks, and crooks dressed with flowers." But unquestionably this is to confound every principle of composition, as well as criticism, and to deny all liberty of invention to the poet. An epigram is certainly not an epic, yet may they not possess each its own excellence; or if simply writing "pastoral," be prima facie a conviction of nonsense against the author, what sad stuff has Theocritus written, and Virgil, not to mention a host of the most illustrious moderns! True, the refined simplicity, the instructed innocence, the tranquil pleasures of pastoral life never did, never can exist as the practical elements of actual society. What then? are they therefore not to be imagined? Is the poet's fancy doomed to the sad or frivolous round of dull reality? This, surely, were not only to chain the captive to the oar, but to forbid him even to send forth a thought over the waste of waters! On the contrary, the mighty moral charm of poetry consists in transporting us from man as he is, to man as he might be. Just as it has accomplished this, does poetry approach to the purifying power of religion itself. In this legitimate employment of fiction, all that can justly be demanded of the poet-whether he invent a state of society for the exhibition of his characters, or adapt his incidents and manners to the actual condition of social life-is true keeping in his composition. Here, then, the question is not, Whether Lord Lyttelton, or any other, is to be denied the honours of genius, because he wrote "pastorals?" but simply, Has he composed them on this great principle of moral truth and propriety? Now, assuming the admitted fact, that pastoral poetry has, in every age of refined literature, been received as a conventional theine, on which the poet might display his gifts in simple, yet elegant diction, harmonious versification, tender sentiment, and natural description; while, at the same time, he gratified and tranquillized the heart by the representation of a system of manners, innocent, cheerful, and consistent; then in none of these respects is Lyttelton deficient, or in aught has shewn himself as a poet unworthy of the author of " the Conversion of Saint Paul." His next longest poem is Blenheim, in blank verse, which contains many vigorous lines, and some happy descriptions. His shorter poems are always elegant, often excellent. On the whole, Johnson would have been nearer the truth, had he applied to the entire collection, the remark which he has limited to a single piece, "Advice to a Young Lady," that it contains much truth, and much prudence, very elegantly and vigorously expressed, and shews a mind attentive to life, and a power of poetry, which cultivation might have raised to excellence."

As an historian, Lyttelton's fame depends upon his Henry II. originally published in three quarto, now in five octavo, volumes. This is a learned, elaborate, and judicious work. That it is not more popular, only proves how little study is now required in the historical reading of the public. It was the fruit of twenty years' research; and whoever desires to be acquainted with many of the leading principles of our constitutional usages, must diligently consult its pages. "The story of this publication," says Dr Johnson, "is remarkable;" and he proceeds to give rather a ludicrous account of what he terms the "ambitious accuracy" of the noble author. The work was ten years under press, from 1755 to 1764, the whole having been printed twice over, the greater part three, and many detached portions four, and even five times. It appears, however, that his lordship's anxiety on the minor accuracies of punctuation and typography, was defeated through the incompetency of the agents employed. "Something uncommon," says the critic, "was probably expected, and something uncommon was at last done; for to the edition, (committed to a man originally a comb maker,) is appended, what the world had hardly seen before, a list of errors in nineteen pages." It ought to have been added, that this "external coxcombry of fidelity" does not affect the intrinsic character of the work; and when an author pays for amateur printing, individuals are benefited, while the public suffer no harm.

For obvious reasons, we have reserved for the close of this article any remarks on the "Conversion of Saint Paul " The work, however, was not a late production. To the honour of their author be it mentioned, the "Observations" were the fruit of the busiest and most ambitious period of his life. An earnest desire had always occupied his thoughts, how rightly to determine the great question,- believe or not believe; and having, to use his own expression, "always kept his mind open to conviction," the honest studies of his manhood naturally issued in a complete triumph over a juvenile and ill considered infidelity. The very constitution of our nature happily renders us anxious to impart a disentanglement of this kind. "He found that religion was true; and what he had learned he endeavoured to teach," by the publication of the present treatise in 1747, while in the height of his reputation as a political leader.

His first serious impressions of the truth of the Gospel, were received amid the sweet seclusion of Wickham, in conversations with his friend West. The domestic distress, however, which then touched him, probably hastened, if not the confirmation, at least the avowal of his hope in Christ. "How readily," exclaims Cowper, "does affliction make us Christians." The work now presented to the reader, was composed during the last illness of Lady Lyttelton, and was published shortly after her death. Is it unlikely then that a heart opening to the truth, in the apprehension of losing what was best loved in time, should look yet more anxiously to an hereafter, through him who "is the resurrection and the life," or having found the comfort they brought, should yearn to communicate the glad tidings to others? Indeed, about this period we find a decided Christian spirit pervading Lyttelton's correspondence; an earnest of the sincerity of those convictions as a believer, which he has so well reasoned as a writer. In this view, what more pleasing than the following domestic, unstudied, outpourings of faithful reliance and submission, addressed to his father? "Dear Sir, It is a most sensible and painful addition to my concern and affliction for my dear wife, to hear of your being so ill and loaded as my heart is with my other grief, I cannot help writing this, to tell you how much I feel for you, and how ardently I pray to God to relieve you. Last night all my thoughts were employed on you; for when I went to bed, my poor Lucy was so much better, that we thought her in a fair way of recovery: but my uneasiness for you kept me awake the greater part of the night, and in the morning I found she had been much worse again, so that our alarmn was as great as ever. For my own health, it is yet tolerably good, though my heart has gone through as severe

a trial as it can well sustain; more indeed than I thought it could have borne; and you may depend upon it, dear Sir, that I will make use of all the supports that religion, or reason, can give me to save me from sinking under it. I know the part you take in my life and health; and I know it is my duty to try not to add to your other pains that of my loss, which thought has as great an effect upon me as any thing can; and I believe God Almighty supports me, for the hope of the friends who are concerned for me, and in return for the resignation with which I endeavour to submit to his will. If it please him, in his infinite mercy, to restore my dear wife to me, I shall most thankfully acknowledge his goodness; if not, I shall most humbly endure his chastisement, which I have too much deserved. These are the sentiments with which my mind is replete; but as it is still a most bitter cup, how my body will bear it, if it must not pass from me, it is impossible for me to foretell; but I hope the best. I once more pray God to relieve you. Gilbert West would be happy in the reputation of his book, (Observations on the Resurrection,) if my poor Lucy were not so ill. Now even his mind leans always to hope, which is an advantage both to him and to me, as it makes him a better comforter. To be sure we ought not yet to despair; but there is much to fear, and a most melancholy interval to be supported before any certainty comes. God send it may come at last. I am, dear Sir, your most afflicted, but most affectionate son. G. L."

Again, when the stroke had passed upon his happiness, the same quiet submission is apparent. "Dear Sir, (to the same.) To hear you pleased with my conduct, and to contribute in any manner to your happiness, is the sepreme joy of my heart, and the best object of my ambition. Your affectionate prayers for me will, I do not doubt, draw down the divine favour upon me, and bring consolation to me in that affliction which still hangs heavy upon me, though I do my utmost to bear up against it. I pray God to enable me to deserve your blessing, and consider both the good and evil of this world as of no very great moment, except in the use that we make of both."

It is really most comfortable, while it adds greatly to the moral force of its argument, to know that a work on Christian evidence was actually composed in the habitual entertainment of these sentiments of Christian duty. Of the work itself an elaborate analysis is here unnecessary. The proposition is clearly stated in the introductory paragraph, that "the conversion and apostleship of Paul alone, duly considered, is of itself a demonstration sufficient to prove the truth of Christianity." This compendious proof is wrought out from the history, circumstances, station, and hopes of Paul as a Jew, an enemy, a persecutor. No motives can seriously be asssigned for his conversion to a despised faith, save an irresistible conviction of the truth of the miraculous history which he has recorded. Was he an enthusiast? did his principles of action arise from interested motives? The only alternatives are discussed, and decided, from the character, the writings, the labours and sacrifices of the apostle, to be utterly untenable. Such is the outline of this admirable pleading, but in filling up the sketch, the noble author has made out all the details that belong with propriety to the subject, producing “a treatise," as Johnson forcibly and justly says, "to which infidelity has never been able to fabricate a specious answer."

We cannot better conclude than by inserting the letter which Sir Thomas wrote to his son on the first appearance of the work.

"I have read your religious treatise with infinite pleasure and satisfaction. The style is fine and clear, the arguments close. cogent, and irresistible. May the King of Kings, whose glorious cause you have so well defended, reward your pious labours, and grant that I may be found worthy, through the merits of Jesus Christ, to be an eye-witness of that happiness which I do not doubt he will bountifully bestow on you. In the meantime I shall never cease glorifying God, for having endowed you with Your affec such useful talents, and giving me so good a son. tionate father. J. L."

MEMOIR OF GEORGE CAMPBELL, D.D.

THERE is often a wide distinction between the ordinary language of common thought, and the strict definitions of philosophy. Errors, however, both of judgment and belief, it must be confessed, do more frequently arise from, or are more effectually concealed by, false or subtle refinements on the natural sense of words, than by the conventional looseness of unstudied speech. There is always, in the latter case, a direct appeal to common sense, which instantly applies the requisite correction or limitation; whereas, in the former instance, the very object is to place the determination one remove farther off from the apprehension and determination of mankind in general. While these metaphysical obstructions are restricted to human science, they do little harm beyond protracting the discovery of useful realities to a more distant and happier era; while, in the meantime, the intellectual shuttle-cock amuses, perhaps sharpens, ingenuity. But in religion this verbal chaffering has been the great support of every heresy, and of all scepticism; and it is just so much the more dangerous, that the Gospel, clear in its simple beauty, uses the every day discourse of men in its direct unsuspecting import, to convey divine intelligence with unerring, honest certainty to minds of all degrees of information. Not that we object to philosophical discussion of religious truths - far from it but what we protest against is the attempt to constitute frivolous, quibbling metaphysics, the interpreter of religion. Nor can there be better service done to the cause of God, and to the well-being of his creatures, than to set aside this interposition of antic phrase between them and him—this striking down of inane science, when it presumes to plant its wire-wove phantasms in the very temple of faith, to intercept the beams of eternal truth.

One of the worthiest champions in this good work, was the late Principal Campbell. For, whatever estimate (and it can hardly be low) may be formed of his capacity or opinions in other respects, certainly his essay on Miracles, in answer to the acutest sceptic of modern times, must be allowed the praise of standing forth, not only among our scanty religious literature as a masterpiece, but of being one of the most conclusive works which has yet appeared on the subject.

George Campbell was born at Aberdeen in December, 1719. His father, the Rev. Colin Campbell, was at that time one of the ministers of the city, an able but peculiar preacher. After receiving a classical education in the grammar school, which has long maintained a high reputation, and subsequently in Marischal College, the university of his native town, young Campbell removed to Edinburgh to study law, and was articled as clerk to Mr Stronach, a writer to the signet. But scanning legal precedents and engrossing pleadings, proved by no means congenial to the mind of the future opponent of Hume. His thoughts were constantly reverting to the Church, of which he was destined to become one of the shining ornaments. In his twenty-second year, before the expiration of his apprenticeship, we find him attending the lectures of the divinity professor, Dr Goldie, in Edinburgh; and, next year, 1742, he entered a regular student of divinity in the University of Aberdeen, having for instructors Professor Lumsden, in King's, and Professor Chalmers, in Marischal College. What station he occupied in the esteem of these gentlemen, or of his fellow students, is not said. He appears to have passed through the curriculum required by the Church as rapidly as is permitted, for in 1746 he received his licence to preach from the Presbytery of Aberdeen. At first he competed unsuccessfully for the church of Fordoun, in Kincardineshire; but two years afterwards, in 1748, was appointed to his first living-the parish of Banchory-Ternan, about eight or ten miles from Aberdeen, in a beautiful country on the Dee. It is reported, that the patron, Sir A. Burnett,

being ignorant of Mr Campbell's name, asked, by mistake, Colin, his elder brother, to officiate previous to receiving the presentation; and that the appearance of this amiable, but not clever, man, was so little satisfactory, as had nearly deprived both of the preferment. Soon after this he married; and his lady must have possessed unusual merits, since in every biography we find this choice of a partner mentioned as one of the main causes of Dr Campbell's future happiness, in the cheerful seclusion and useful duties of a country charge for nearly ten years. Here also he first appeared as an author, by the publication of a sermon on Matthew, v. 13, 14, "The character of a minister of the Gospel, as a teacher and pattern."

Dr Campbell's own character had from the first been established as the model whence he has in this publication so beautifully delineated the faithful shepherd of Christ's flock. He was known also, and universally respected, as a scholar of high attainments. His translation, therefore, to one of the churches of his native city, was an elevation to which he might naturally have aspired. It came from the unsolicited preference of the magistracy, who are the patrons. Two years afterwards, in 1759, he received the appointment of principal of the Marischal College and University, an office of dignified and onerous responsibility, which for nearly forty years he discharged with irreproachable propriety and faithfulness.

About this time the doctrines of Hume, especially his opinion that miracles are not objects of proof by testimony, began to draw the painful attention of every Christian philosopher in his native country. Indeed, in England, his writings had not yet made much impression; but on the Continent, they had been hailed with triumph by the schools of French and German sceptics as unanswerable. In 1760, on the occasion of delivering before his brethren the customary discourse as moderator of the Synod of Aberdeen and Moray, he first attacked the principles of Hume. The sermon was universally admired, and a unanimous request from the very reverend body to whom it had been pronounced, was presented to its author entreating him to publish a work so well adapted to meet and counteract the spirit of an anti-christian philosophy. Dr Campbell, however, aware of the importance of a first appearance on such an emergency, not only to himself, but still more to the cause of the Gospel, declined acceding to this testimony of his colleagues, however flattering. Nearly two years more were in consequence devoted to the revision and extending of the sermon into its form, "a Dissertation on Miracles," as now given to the reader. Of the pre-eminent value of this contribution to the armoury of faith, we shall speak more at large meanwhile it would be unpardonable to omit the manly trial, the high moral train ing, to which he subjected both his essay and his own temper. Through his friend, the accomplished and eloquent Blair, he submitted his finished MSS. to his antagonist, requesting that Mr Hume would mark any passages in which his meaning might have been either misapprehended or misrepresented, and obliterate any expressions that might be construed in a personal or offensive sense. Mr Hume did examine the dissertation, and his few corrections were inserted instead of the original in the published work. The correspondence which ensued, honourable to both, but more particularly to Dr Campbell, will be found in the original preface here prefixed to the Dissertation. In the course of writing these prefatory notices, it has been the editor's pleasing duty to record a similar instance of manliness and benevolent candour in the case of Dr Watson, in reference to Mr Gibbon. What a contrast does the example of these illustrious divines offer to the conduct of controversialists generally! So long as error shall be permitted to grow up along with truth in the vineyard of the Gospel, con

troversy must exist and the triumph of the latter over the former must be vindicated. But what has this sacred obligation to do with personalities between man and man. The duty of a religious controversialist, above all others, is calmly, temperately, and inodestly to discharge a watchman's trust in Zion; not to parade his own person - it is in no danger; not to shew off his own small points of honour- no one thinks of them; but to take care and the responsibility is the more awful that it is usually voluntary-ne civitas Dei quid detrimentum capiat.

The "Dissertation" published in 1763 was "eagerly read and universally admired," taking from its first appearance the rank which it has ever since maintained, as the ablest of all the answers to Hume, leaving no material point unsettled on the great subject of which it treats. On this occasion, the neighbouring university of King's College conferred the diploma of D.D. on its author, and he was elected fellow of the Royal Society. When, several years afterwards, the professorship of divinity in Marischal College became vacant, the reputation and the continued success of this work, which, though at first somewhat clogged with pieces of less moment, had already passed through two editions, recommended Dr Campbell to the patrons as the only man of equal pretensions in the church for filling the chair. Accordingly, in 1771, he was elected to the office, resigning his church; but as minister of Grey-friars, a cure which, for one hundred and seventy years, has been attached to the professorship, he continued to preach regularly once every Sabbath in one of the parish churches of the city. His plan of study, as stated by himself, has been much commended. "The nature of my office," said he, in addressing the students, "has been much misunderstood. It is supposed that I am to teach you every thing connected with the study of divinity. I tell you honestly, that I am to teach you nothing. Ye are not schoolboys. Ye are young men who have finished your courses of philosophy, and ye are no longer to be treated as if ye were at school. Therefore, I repeat it, I am to teach you nothing; but by the grace of God, I will assist you to teach yourselves every thing." Making every allowance for one or two unguarded expressions in these sentences, we cannot but esteem the plan of which they hint the outline as extremely defective, instead of one" that may be recommended to all who undertake a similar employment." So far as appears, the professor advises lecturing only-tracing to the pupils, indeed, how they are to proceedbut enforcing no care, no pains on the part of the lecturer to ascertain whether they do actually so advance. The interrogative system of tuition was then, in Dr Campbell's opinion, fit only for school-boys. We wish divinity students, and all others, to be treated so far like school-boys, as to be questioned upon every lecture delivered before them; and we venture to affirm that, though a chair, as respects the individual, may be splendidly, it cannot be usefully, filled, so far as concerns the public, when an opposite system prevails.

The subsequent career of Principal Campbell was one of honourable diligence in the discharge of his professional duties, marked only at intervals by the appearance of those works which still maintain a high station in the literature of the country. In 1776, he published the "Philosophy of Rhetoric," * treatise, in the composition of which he took unusual pains; and which, though it has been superseded in the school by less refined and shorter manuals, and in the closet by productions of more elaborate pretence, still contains the essence of the subject, and at the time of its appearance was a work of great and original merit. This was followed by various sermons and addresses published on different emergencies, the most popular of which was that on the revolt of the American Colonies; and perhaps the best reasoned, that on the success of the first teachers of the Gospel a proof of its divine origin.

In the former discourse, he has endeavoured to shew, both from reason and Scripture, that the colonists were wrong, but * employed," according to the biographer in the Encyclopædia

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Britannica, "only those vulgar arguments which, as being purely political, and more especially adapted to the sentiments of the majority of the day, were very improper topics for the pulpit." Such, assuredly, will not be the sentiments of any one who candidly reflects, that these "vulgar arguments" are derived from the divine obligations of the commandments, and from the sacred feeling of gratitude-the mother country having lavished both blood and treasure in the defence of those very colonies from whom she sought but an equitable bearing of a small por tion of the very burdens imposed by sacrifices made for those ungrateful children. "My son," such is the text, “fear thou the Lord and the king; and meddle not with them that are given to change," Proverbs, xxiv. 21.

The last work of Principal Campbell is the longest,-namely, the translation of the Four Gospels, with preliminary dissertations. This is a labour of much learning, great industry, and considerable merit. Still it wants that refined, acute, and elegant scholarship, particularly in reference to the niceties of the Greek particles, prepositions, and especially the idiomatic employment of the pronouns and articles, without which, though the substantial meaning may be given, difficulties cannot be authoritatively resolved. The dissertations are of higher merit than the translation. Taken as a whole, however, the work is most creditable to the learning and orthodoxy of the Church of Scotland in those days. Besides the writings now enumerated, three series of lectures, on ecclesiastical history, systematic theology, and the pastoral character, are posthumous publications, being the prelections read in the divinity school.

Dr Campbell had now reached the advanced age of seventythree. His progress through this protracted career had been marked by uninterrupted success; and his life had been a peaceful scene of almost unmingled happiness. The death of his beloved partner, in 1792, seemed like the prelusive note of his own departure, for it was the first calamity that had permanently darkened his path. Subsequently, he took but little interest in those duties hitherto so cheerfully and so efficiently performed. In 1795, he resigned the professorship, and soon afterwards retired also from the office of principal, on a salary of £300 a-year, with which government rewarded his long and meritorious services in the cause of religion, patriotism, and education. But this honourable ease he enjoyed for a very brief space. On the 31st of March, 1796, he was seized with his last illness; and next morning being struck with palsy, he lingered for a few days longer in speechless but not acute suffering, till death released a spirit, whose "course had been so finished"—that all may pray their "crown of glory" to be equally secure. the Sabbath following, the funeral sermon of this eminent Christian was preaclied by his successor, the late Principal Brown.

On

The Dissertation on Miracles ought, perhaps, more properly to be called a Dissertation on the Evidence for Miracles. Hume's position is, that experience being our sole guide in judging of matters of human testimony, and this proof being here so far from uniform, that it is often altogether deceitful; while, on the contrary, our belief from experience in the stability of the present system of nature, being constant and uniform, there exists an uninterrupted experience against miracles, and only a possible testimony in their favour. Dr Campbell's object is to overturn this false doctrine of evidence, by shewing that experience is by no means our sole ground for reliance on the veracity of human testimony. This position he has made good by independent reasoning of the highest merit and ingenuity. He has, besides, introduced all the most important collateral illustrations of the argument, completely silencing the objections of scepticism on this particular point. To require more, is to demand more than our author was bound to perform. We cannot help thinking, however, that miracles are attested and believed on principles which have not yet been fully brought down to the common apprehension of Christians.

MEMOIR OF THOMAS SHERLOCK, D.D.

THIS distinguished prelate was born in London some time in 1678; but of his earlier years, few particulars are on record. At the period of his birth, his father, the Rev. Dr William Sherlock, was rector of the parish of St George, Botolph Lane, and, reached his highest dignity in the church, dean of St Paul's, when our author had attained his thirteenth year. He died in 1707, having engaged warmly and with eminence in all the theological controversies of that age, and leaving to ours still valued memorials of his learning and practical piety, in the "Discourses on Death, Judgment, and a Future State."

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Thomas, like his father, completed his initiatory studies at Eton. Of his progress at that celebrated seminary there is a degree of discrepancy in the accounts; some asserting that his career was marked by no indications of early superiority; others affirming, on the contrary, that his accession was speedy and undisputed to the first honours of his form. Both parties, however, concur in admitting his final and marked pre-eminency in classical attainments, and in that discrimination of character, which afterwards so remarkably distinguished him as a writer and a man. tolerably good proof also of his literary estimation among his youthful compeers, is to be found in the fact, that he was their chosen leader in their juvenile amusements and exercises. It is honourable to the traditionary worthies, whose history every great public school cherishes with fond and imitative memory, that hardly one is to be found, who bore sway in the hours of leisure, without being also chief in the sterner duties of the class. Boys must respect before they will implicitly follow, either their equals or their seniors. Next to the noble art, the "high jinks" of Eton, which instructs

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The plunging prelate, and his ponderous grace,
With holy envy gave one layman place.

Probably we might discover the cause of the prelate's being introduced at all, in Sherlock's vigorous defence of the necessity of "tests and corporation acts" against Papists in the Bangorian controversy.

Quitting Eton in his sixteenth year, Sherlock entered a commoner of Catherine Hall, Cambridge, under Dr Leng. There, the society being few in number, and as yet no prizes instituted to reward exertion, he might have sunk down into the ordinary indolence of those academic men, whose modicum of elevation comes in turn, had our author been one whose mental activity required to be fed by a less noble impulse than the love of learning for its own sake. Naturally ambitious, (a flaw, indeed, this has been called in his character,) he eagerly prosecuted his studies, both professional and literary. Every man, too, who aspires to distinction, finds or creates in the circumstances and society around, difficulties to be surmounted and rivals to be surpassed, affording abundant and most stimulating motives to emulation. Often, indeed, on emerging from the magic circuit of this little world, we are inclined to smile at the depth of the feelings awakened by its diminutive interests. Happily, however, for Sherlock's industry, there was one mind at least in the limited sphere of action of Catherine Hall, whose powers were not merely comparatively, but really great. This

was Hoadley, successively bishop of Bangor, Hereford, Salisbury, and Winchester. From being rivals at College, these men became political, and in some measure religious, antagonists through life. A rather amusing anecdote of the complacency of their regard for each other as students is yet preserved, and thus related by Hughes: "One day, as they came from the tutor's lecture on Tully's Offices, Hoadley observed, "Well, Sherlock, you figured away finely to-day by help of Cockman's translation." "No, indeed," replied Sherlock, "I did not, for though I tried all I could to get a copy, I heard of only one, --and that you had secured."

His studies at the university embraced nearly in an equal degree, both classical elegance and severe science. In the former, Cambridge then stood as high, perhaps higher than now; but the latter, which has since rendered that ancient seat of learning so famous, was comparatively in its infancy; the Principia of Newton, however, had begun to be introduced into the mathematical schools; and of this new light Sherlock was not slow to avail himself. The effects of this judicious training soon began to be manifest. In 1697, he succeeded to his degree of B A. with unusual honour; and through life, in every composition from his pen, we clearly discern a mind habitually disciplined, never to rest satisfied with any thing less than the strictest reasoning clothed in the purest expression. Next year he was promoted to a fellowship; and in 1701, he entered into holy orders, still continuing for some time to reside in the university. Only three years afterwards, when now twenty-six, he was placed in a position in which, considering the character of the auditory, nothing but great superiority of talent could have sustained so young a man. Old Dr Sherlock, feeling the weight of age, resolved on resigning the mastership of the Temple, which he had long held with universal esteem; and through the father's influence the son was appointed successor. But no influence could have supported him in preaching before the most acute and intellectual audience probably in Europe, save his own vigour and richness, trained, as already described, equally in its reflective and imaginative powers the grand principles of sacred oratory. Accordingly, for manly eloquence-for strength and clearness of reasoning, joined to fervent evangelical unction, Sherlock's Temple Discourses stand out unsurpassed, and hardly rivalled in the literature of the British pulpit. Of his manner of delivery, we have the following account by Dr Nicholls:"His voice was not melodious, but accompanied rather with a thickness of speech, yet were his words uttered with so much propriety, and with such strength and vehemence, that he never failed to take possession of his whole audience, and secure their attention. This powerful delivery of words, so weighty and important as his always were, made a strong impression on the minds of his hearers, and was not soon forgot." To his early appointment to an office which thus demanded of Sherlock the continued exertion of his utmost powers, we may, in a great measure, ascribe his future eminence. To highly cultivated faculties, exercise, which may enforce their application to the fullest and highest extent, is the best introduction into public life. For want of this, the mind falls beneath itself, occasional unsustained excitement taking the place of habitually unceasing elevation and improvement. Sherlock appears to have felt this debt of gratitude-he dates almost all his letters from the Temple -the mastership he retained through all his preferments, and up to the very close of life, he preached regularly during term time to the society, by whom he was singularly beloved and esteemed.

In 1707, Dr Sherlock married a lady named Fontaine, of a good family, in Yorkshire, and consequently resigned his fellowship. Seven years afterwards, however, on the elevation of

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