1849.] Value of the Bible. 139 "Religion and Philosophy," and of a question often raised now, may be seen in what he says of inward and outward light. "Much is said of the light within us, and some appear to feel as if it superseded the necessity of any illumination from on high. But what is it? Nothing but a power of vision like that which resides in the bodily eye. It is compared to the eye, to explain to us what it is. Now does any one suppose that light originates in the eye, or that the power of sight would help us, unless there were light by which we may see? It is the same to the body that a window is to a house, the avenue through which the light passes in. And this light within is nothing but a power of moral sight, by which we may discern the moral and religious truths presented, and therefore, so far from rendering light unnecessary, would itself be useless to us, if there were not light by which it is enabled to see. Jesus Christ is the light of the moral world. He is the source and fountain of that light by which our spiritual sight is able to discern the truths which it is so much concerned to know. Without him, the spiritual sight would be as helpless as the eyes in utter darkness; so that the light within us, of which so much is said, only increases our dependence on him. "This being the case, it is evident, that, except we possess and enjoy the light without, we can have no benefit from the light within, and nothing can be vainer than to speak of being guided by this inner light, to the exclusion of the other. Guided by the eyesight without any light from the sun? While he shines, we may feel as if we could do without him, but not so when the horror of deep darkness falls. Those who have depended on the inner light, without regard to the other, have gone fearfully astray. It would not be easy to number the crimes, the unnatural and revolting crimes, committed by some who thought they were obeying the dictation of God within them, and at the same time refused to consult his revealed and written law. And now, when we hear men speak as if this inner light alone were sufficient for our guidance, it is as if they should say, 'Break down the lighthouse which for ages has shone through the storms, conducting thousands of voyagers safe into the harbour; there is no need of it, for each vessel can carry a rush-light at its own masthead, and thus find her way through the entrance channel, winding, and rough, and rockbound though it is.' She would probably find her way to the bottom; and he who trusts to the inner light alone for guidance will also be in danger of shipwreck of the soul.”. - pp. 149–151. on Connect with this another passage, from the sermon "Divine Communications," and it will be seen, that, in fidelity to the Bible, nature and the soul are not forgotten. "It was, as the Bible itself teaches, in concession to human sin, not on account of the want of other original means of light, that the Christian revelation was made. How well it supplies the hunger and thirst of the soul may be seen in the value which is attached to it by the spiritually disposed. Observe, it is of real wants, and not of tastes and fancies, that I speak. Those dreamy and imaginative minds, which have had little as yet to trouble and distress them, may find something more exciting elsewhere. To them it is as a lamp, unvalued in the thoughts of him that is at ease, though so welcome to the benighted stranger. To the sorrowful, to the heavy-laden, to those who are fighting a life-long battle with human woe, to those who are stripped of other blessings and whose earthly crown is fallen from their head, to those whose minds are made intensely earnest by fear, anguish, and the presence of death, the Bible is a priceless treasure. They would not for worlds surrender it, for it speaks to them in tones of deep sympathy of that God who is the only dependence they have, and brings the glories of heaven in living brightness before their eyes. Thus the Bible, so often rejected by the vain and happy, is sure of a warm welcome wherever a suffering heart is found. When sorrow comes to the lordly mansion or the straw-built shed, when death is raging on the bleeding deck or the trampled field, when the light of life is sinking low in the chamber of the dying or the prisoner's dreary cell, wherever man is called to deal with the stern realities of life, he clasps the Bible with both hands to his heart till its beating is still for ever. "But it is not every one who understands how God communicates with us through the Scriptures. It is not by the letter alone. To this must be added the suggestions which they give, the trains of thought which they awaken, the active energy which they inspire, in the thoughtful mind. Reflect on some of our Saviour's words, and you are struck with their depth of wisdom; but you see not all at once. As you ponder, their meaning seems to spread itself out before you; it continually unfolds itself in new aspects and relations, showing how truly it was likened to a small seed containing all the parts and proportions of the tree which is to lift itself to the skies and give shade to many generations. It is by appealing to that which is within, by quickening the spiritual powers into life and action, by drawing out all the resources of the soul, and making it earnestly attentive to the teaching of nature and God's spirit, that the Bible fulfils its highest function in the upright and trusting heart. The direct information which the words convey to us, vast as it is, seems of little worth, compared to this quickening and life-giving power." pp. 186-188. One other extract we desire to make, on a distinct subject. 1849.] Agreement in Belief. 141 Dr. Peabody, it is well known, was never a controversialist. The disposition and influence which all parties ascribed to him, in the community in which he lived, appeared particularly in his preaching. Yet we have never known the man of any sect, whose opinions on all points of theology and doctrine. were more distinctly defined, or more readily avowed. A catholic Christian, first and most, he was also a firm and open Unitarian believer. How much he preached or taught doctrinally we do not know. Only one discourse of such a character is here published, but it is enough to show, at once, his decided views, his style as an expositor, and his large charity. The subject is the "Trinity," from the words, "I and my Father are one." We can give only the conclusion, in which, after speaking of Jesus as presenting "a union of God and man such as the world never before saw," he says: "I dwell on this union longer, perhaps, than is necessary, for I wish that my meaning and my view of the subject may be thoroughly understood. I am not fond of believing that my brother Christians profess absurdities and contradictions. I care much more for my own feeling toward them than I do for their feeling toward me. I would fain respect their understandings as well as their hearts. Hence I rejoice to see, that, when they first used the word 'person' in this connection, they meant character, and the doctrine of the Trinity originally was, that God manifests himself in three different characters, in creating and preserving, in redeeming and saving, and in comforting and sanctifying, the sons of men. Who will deny it? Who stands ready to controvert a truth which is so little at war with the Gospel? The union of God and man, which, when first thought of as a union of person, seems impossible to believe or understand, if we remember that person originally meant character, and that a union of character is all that is intended, ceases to be a mystery or contradiction, and becomes an inspiring truth. And thus it is that every doctrine which has ever gained large acceptance was orig. inally founded on a basis of truth, and if we dig through the fragments which have crumbled and fallen round it, we shall come down to the living stone, to the rock of ages on which it stands. 66 - .. I have no doubt, you will find that those who really have opinions on these subjects agree very nearly with each other. The great difficulty is, that so many take up with words, and never are at the pains of forming an opinion. Looking at the words which Christians use, you would suppose them to be fearfully disunited; but words are not much, words are the daughters of earth, and therefore perishable; while things are the sons of heaven, and do not pass away. Words cannot keep men apart for ever, any more than air-lines can form permanent inclosures. There are some animals which, if you draw a line round them, will feel as if it could not be passed over; but the greater proportion of those which have wings and feet are always ready to use them. No one needs be troubled about party feelings; they are of those things which perish with the using. Now they are like ice upon the living waters, binding up their channels and suppressing the music of their flow; but when the sun of righteousness rises higher, and rise it will, all these chilling restraints on the free action of the mind and heart shall feel its influence, and for ever melt away. "I see the Divine mercy in this provision, that in all matters of profound importance men cannot think very unlike each other. They may talk very differently; they may feel some alienation; but these things are written so plainly on the front of the sacred page, that he who runs may read, and read the same practical meaning. As Christians grow more spiritual, they take less note of things outward, and give more heed to those that are within. When they look under the distinctions of party, they see that one Christian is like another Christian; his real character is not affected by the name which he happens to bear. And thus narrowness and exclusion are wearing away; things are leading to that consummation when there shall be one fold and one shepherd, one faith, one baptism, one God and Father of all." pp. 99-101. The volume closes with the "Address delivered at the Consecration of the Springfield Cemetery," in 1841, published separately at the time; and showing, as do all his writings, the poet's as well as the Christian's use of natural imagery, and all material forms of beauty, wisdom, and love. We are glad to see in a Note, that "another volume of selections from the writings of Dr. Peabody will probably be given to the public." The writings of such a man are all valuable. As compositions alone, there are few, if any, better specimens in the language, and their sentiment is always pure, always elevating. They speak to the whole nature of man, from a soul in harmony with God. They strengthen our faith in the power of character, and the influence of a Christian minister, true to himself, true to his people, and his Master. Mightier power there is not on earth, nor richer blessing. God be thanked for such an illustration, in life and death! E. B. H. The Complete Works of the HON. JOB DURFEE, LL. D., late Chief Justice of Rhode Island; with a Memoir of the Author. Edited by his Son. Providence Gladding & Proule. 1849. 8vo. pp. xxvi., 523. : We do not know any book with which this original and interesting volume may be fitly compared. Where shall we look for an author who appears before us at once as poet, historian, jurist, and metaphysician, and who, respectable in all his literary ef forts, is preeminent alike for practical sense and metaphysical acuteness; a sound New England judge and a daring German idealist united in the same person? Such was Chief Justice Durfee, in whom Rhode Island has recently lost one of her most honored and gifted sons. He was born at Tiverton, R. I., September 20, 1790, and passed his childhood and youth amid the romantic scenery around the heights that overlook Narraganset Bay. The plough and the school had about an equal share in his early training. In 1809 he entered Brown University, and was in due time graduated with high honor. He immediately entered upon the study of law in the office of his father. In 1814 he was elected representative to the State legislature, and continued to hold that office until he was called, six years afterwards, to a seat in Congress. In 1826 he returned to the State legislature, and was elected Speaker of the House; and in 1829 he withdrew from political life, hoping in his retirement to have time, from his labors in the law and upon his farm, to give to literary pursuits. He then wrote "What-cheer," a poem in nine cantos, celebrating the "exodus" of Roger Williams from the persecutions of Salem, with the vicissitudes that attended on his wanderings through savage wilds, and his final arrival on the shores of the Narraganset in 1636. The poem takes its name from a tradition, that, when Williams was landing on the bank of what afterwards became the town of Providence, he was accosted by an Indian with the salutation, in broken English, "Wha-cheer? Whacheer?" This production met with a warmer reception in England than here, and was very favorably noticed by John Foster, in the Eclectic Review. It is more interesting as a manifestation of Rhode Island feeling than as a specimen of poetical genius, although by no means without literary merit. In 1833 Mr. Durfee was appointed Associate Justice of the |