I say has not this thought more of persuasiveness in it to do and suffer for Him, than the views of doctrine which have spread among us? is it not more constraining than that which considers that the Gospel comes to us in name, not in power; deeper, and more sacred than a second, which makes its heavenly grace a matter of purchase and trade; more glowing than a third, which depresses it almost to the chill temperature of natural religion."-pp. 220, 221.

We cannot close our notice of Mr. Newman's volume without soliciting the attention of the reader to the following noble and elevating passage. The extract is somewhat of the longest. But we scruple not to insert it: for,—(whatever may be the variety of opinion respecting the general merit or demerit of Mr. Newman's theological statements),-this extract cannot fail to show that his heart, and all his faculties, are thoroughly pervaded by the spirit of apostolic piety:

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"The Gospel, then, is specially the system of faith and the law of faith,' and its obedience is the obedience of faith,' and its justification is by faith,' and it is a 'power of God unto salvation to every one that believeth,' as contrasted to all religious systems which have gone before and come after, even those in which God has spoken. For at the time of its first preaching, the Jews went by sight and the Gentiles by reason; both might believe, but on a belief resolvable into sight or reason, neither went simply by faith. The Greeks sought after 'wisdom,' some original and recondite philosophy, which might serve as an 'evidence' or ground of proof for things not seen.' The Jews, on the other hand, required a sign,' some sensible display of God's power, a thing of sight and touch, which might be the substance,' the earnest and security of things hoped for.' They wanted some carnal and immediate good, as the praise of men;' for this they did their alms, fasted, and prayed, not looking on to witnesses unseen, but for an earthly reward; or, if they wrought for God, it was in a grudging, calculating way, as if to make their services go as far as possible, resting in them as ends, and suspicious of God as of a hard or unjust Master. Such was the state of the world, when it pleased Almighty God, in furtherance of His plan of mercy, to throw men's minds upon the next world without any other direct medium of evidence than the word of man claiming to be His; to change the face of the world by what the world called the foolishness of preaching' and the unreasoning zeal and obstinacy of faith, using a principle in truth's behalf which in the world's evil history has ever been the spring of great events and strange achievements. Faith, which in the natural man has manifested itself in the fearful energy of superstition and fanaticism, is in the Gospel grafted on the love of God, and made to mould the heart of man into His image. "The Apostles then proceeded thus:-they did not rest their cause on argument; they did not appeal to eloquence, wisdom, or reputation; nay, nor did they make miracles necessary to the enforcement of their claims. They did not resolve faith into sight or reason; they contrasted it with both, and bade their hearers believe, sometimes in spite, sometimes in default, sometimes in aid of sight and reason. They exhorted

them to make trial of the Gospel, since they would find their account in so doing. And of their hearers 'some believed the things which were spoken, some believed not.' Those believed whose hearts were opened,' who were ordained to eternal life;' those did not whose hearts were hardened. This was the awful exhibition of which the Apostles and their fellow workers were witnesses; for faith, as a principle of knowledge, cannot be analyzed or made intelligible to man, but is the secret, inexplicable, spontaneous movement of the mind (however arising), towards the external word,—a movement not to the exclusion of sight and reason, for the miracles appeal to both, nor of experience, for all who venture for Christ receive daily returns of good in confirmation of their choice, but independent of sight or reason before, or of experience after. The Apostles appealed to their hearts, and, according to their hearts, so they answered them. They appealed to their secret belief in a superintending providence, in their hopes and fears thence resulting; and they professed to reveal to them the nature, personality, attributes, will, and works of Him "whom they ignorantly worshipped." They came as commissioned from Him, and declared that mankind was a sinful and outcast race,―that sin was a misery,--that the world was a snare,—that life was a shadow,-that God was everlasting,—that His Law was holy and true, and its sanctions certain and terrible ;-that He also was all merciful,—that He had appointed a Mediator between Him and them, who had removed all obstacles, and was desirous to restore them, and that He had sent them to explain how. They said that Mediator had come and gone; but had left behind Him what was to be His representative till the end of all things, His mystical Body, the Church, in joining which lay the salvation of the world. Thus they preached, and thus they prevailed, using persuasives of every kind as they were given them, but resting at bottom on a principle higher than the senses or the reason. They used many arguments, but as outward forms of something beyond argument. They appealed to the miracles they wrought, as sufficient signs of their power, and assuredly divine, in spite of those which other systems could show or pretended. They expostulated with the better sort on the ground of their instinctive longings and dim visions of something greater than the world. They awed and overcame the wayward, by the secret influence of what remained of heaven in them, and the involuntary homage paid by such to any more complete realizing of it in others. They asked the more generousminded whether it was not worth while to risk something on the chance of augmenting and perfecting those precious elements of good which their hearts still held; and they could not hide what they cared not to 'glory in,' their own disinterested sufferings, their high deeds, and their sanctity of life. They won over the affectionate and gentle by the beauty of holiness, and the embodied mercies of Christ as seen in their ministrations and ordinances. Thus they spread their nets for disciples, and caught thousands at a cast; thus they roused and inflamed their hearers into enthusiasm, till the Kingdom of Heaven suffered violence, and the violent took it by force.' And when these had entered it, many, doubtless, would wax cold in love, and fall away; for many have entered only

on impulse; many, with Simon Magus, on wonder or curiosity; many from a mere argumentative belief, which leads as readily into heresy as into the Truth. But still, those who had the seed of God within them, would become neither offences in the Church, nor apostates, nor heretics; but would find day by day, as love increased, increasing experience that what they had ventured boldly amid conflicting evidence, of sight against sight, and reason against reason, with some things for it, and many things against it, they had ventured well. The examples of meekness, cheerfulness, contentment, silent endurance, private self-denial, fortitude, brotherly love, perseverance in well doing, which would from time to time meet them in their new kingdom,--the sublimity and harmony of the Church's doctrine, the touching and subduing beauty of her services and appointments,—their consciousness of her virtue, divinely conveyed, upon themselves in subduing, purifying, changing them, the bountifulness of her alms-giving, her power, weak as she was and despised, over the statesmen and philosophers of the world, --- her consistent and steady aggression upon it, moving forward in spite of it on all sides at once, like the wheels in the Prophet's vision, and this contrasted to the ephemeral and variable outbreaks of sectarianism, the unanimity and intimacy existing between her widely separated branches,-the mutual sympathy and correspondence of men of hostile nations and foreign languages, the simplicity of her ascetics, the gravity of her Bishops, the awful glory shed around her Martyrs, and the mysterious and recurring traces of miraculous agency here and there, once and again, according as the Spirit willed, these and the like persuasives acted on them day by day, turning the whisper of their hearts into an habitual conviction, and establishing in the reason what had been begun in the will. And thus has the Church been upheld ever since, by an appeal to the people, to the necessities of human nature, the anxieties of conscience, and the instincts of purity; forcing upon kings a sufferance or protection which they fain would dispense with, and upon philosophy a grudging submission and a reserved and limited recognition.

"Such was the triumph of Faith, spreading like a leaven through the thoughts, words, and works of men, till the whole was leavened. It did not affect the substance of religion; it left unaltered both its external developements and its inward character; but it gave strength and direction to its lineaments. The sacrifice of prayer and praise, and the service of an obedient heart and life, remained as essential as before; but it has infused a principle of growth. It has converted grovelling essays into high aspirings-partial glimpses into calm contemplation,niggard payments into generous self-devotion. It enjoined the law of love for retaliation; it put pain above enjoyment; it supplanted polygamy by the celibate; it honoured poverty before affluence, the communion of saints before the civil power, the next world before this. It made the Christian independent of all men and all things, except of Christ; and provided for a deeper humility, while it abounded in peace and joy."-p. 306–313.

ART. IV.-Memoir of the Rev. H. Martyn. By the Rev. John Sargent, late Rector of Lavington. Sussex. Tenth edition.

1830.

2. Journals and Letters of the Rev. H. Martyn. Edited by Rev. S. Wilberforce, Rector of Brighstone. 1837.

WE feel it necessary to give some explanation of our prefixing to this article the title of the Memoir of the Rev. H. Martyn, a book already so well known, and so often made the subject of review. Of its deeply affecting character, and its high excellence as a composition, no other witness is needed than the remarkable sale of ten editions. Well known as the memoir is already, we have nevertheless thought it right to bring it again before our readers, in the new relation it occupies to the mass of Mr. Martyn's private journals and correspondence, in which are letters on the subject of his last and greatest trial, now edited for the first time. The two works are in many ways necessary to each other. The Memoir gives to the Journals, which are unavoidably broken and disconnected, a definite outline, and continuity; and the Journals supply to the Memoir a complement of the most private and interesting matter, which could not by any means be wrought into it, without breaking the thread of the narration. Many large and valuable passages, already published in the Memoir, are omitted in the later publication, and the reader is referred for them to the earlier. We may, therefore, regard them as integral parts of one very extended and minute piece of biography.

High as Mr. Martyn's name has ever stood, the portion of his journals and correspondence contained in the second volume have raised him in our estimation to a still higher place. In the Memoir we see, as it were at a glance, the whole earthly transit of a most holy, humble, self-renouncing servant of God; in the Journals we are admitted into the full privacy of his inmost conflict. Every passage of his warfare expands out of proportion with the beautiful outline, so admirably and unerringly kept in the original Memoir, as the near observation of objects deranges the keeping of a remoter view, while they severally become in turn sufficient to occupy the whole field of sight. In this way, we have found the several features of Mr. Martyn's character grow upon us, with a kind of ever-varying aspect presenting new difficulties, trials and disappointments, sometimes operating singly, sometimes in combination, and ever resulting in a full and wellearned mastery. But before we make any remarks in detail upon the character of Mr. Martyn as now exhibited to us, it will be right to state very shortly the outline of his life.

He was born at Truro in 1781, and received his early education at the grammar school in that town. In 1797, be commenced his residence at St. John's College, Cambridge. In the year 1801 he took his degree, attaining at the same time the highest academical honour, that of senior wrangler. In the same year, he made the resolution of dedicating himself to the work of a missionary; and in 1803, he received deacon's orders. Soon after this, he was appointed, by the East India Company, to a chaplaincy in India, and, having been admitted to the priesthood in the year 1805, he sailed, on the 17th of July, for India. The ship reached Calcutta in April, 1806. Mr. Martyn's first station was at Dinapore: in 1809, he was removed to Cawnpore: from thence he went, in the year 1811, to Shiraz, for the purpose of completing a translation of the New Testament in the Persian language. After a severe and dangerous illness at Tebriz, he resolved to return, by way of Constantinople, to England. He reached no further than Tocat, and there died, Oct. 16, 1812, in the thirty-second year of his age.

Now if we should attempt a delineation of Mr. Martyn's character, of his high and cultivated intellectual powers, of the stern subjection in which he held the faculties of the pure intellect to the supremacy of the moral sense, by how sharp a discipline the particular affections of his mind were reined in at the bidding of a conscience rendered severe and sensitive by the mingled habits of yearning aspiration, and of deep abasement;-and, besides all this, with how warm and ready a flow of natural affection he applied himself at one time to the discharge of the lowliest pastoral care, and at another to the offices of brotherly attachment; -if we should attempt to delineate a character of such variety and singular excellence, we must write, not a review, but a memoir. Holding ourselves, therefore, discharged, by the necessity of the case, from the suspicion of slighting so bright an example by a cursory notice, we shall attempt no more than to point out what seem to us the prominent features of Mr. Martyn's character. And these appear to be intense habitual devotion, and an absolute dedication of himself to the service of our Heavenly Master.

Of his intense habits of devotion the two volumes of his Journals bear one unbroken testimony. It would appear that his early life was both amiable and exemplary, but exhibited no energetic signs of a deeper seriousness. The death of his father in 1800, was, it seems, the turning point of his character, and the occasion of his first more defined religious impressions. From that time, the substance of religion became the matter of his most