Excellent, however, as, they are, they do not entirely fulfil the profession and promise of the title. The Lecturer is almost profoundly silent concerning "the principal authors, and the progress, which has been made at different periods, in theological learning." In this omission he cannot have done justice to his original intentions: and he, assuredly, must have disappointed his hearers and his readers. It should be gratefully acknowledged, that in a former part of the course he presented us with an account of the best critical editions of the Jewish and Christian Scriptures, and of the most celebrated commentators. Why then is he so extremely sparing of símilar references and statements, when he treats of the evidence of the authenticity and credibility of the New Testament? To students in divinity more copious information respecting the writers on miracles, and the contents of their several publications, would have been highly acceptable. Why should this have been withholden? Dr. Johnson's definition of a miracle, is quoted by the Professor, though not indeed with approbation, while Mr. Farmer's is altogether overlooked! Could Bishop Marsh be ignorant of the works of that admirable author? It is not likely that he had never met with them at Cambridge: to the scholars and theologians of Germany, though Farmer was no anti-supernaturalist, they are certainly not unknown. This Lecturer's own definition of a miracle cannot be received by us: he erroneously states it to be something which cannot be performed without the special interference of God himself. How superior in precision and accuracy is Farmer's language! "Effects contrary to the settled constitution and course of things," he deems miraculous. Our author subsequently adverts to "a learned Prelate, who has deservedly gained much reputation by his defence of the miracles." We suppose that

more might with propriety and advantage have been said.

Nor is the Right Reverend Professor to be accused merely of omissions: in this part of his Lectures there are some redundancies. Perhaps no man is better acquainted than himself with the difference between scriptural and biblical criticism, between the evidence of the divine origin of Christianity and the principles on which its records should be interpreted. Even a reference to the doctrines of the Church of England, or to those of any other church, (p. 13,) is out of place in this stage of his undertaking: and it will be time enough for him to affirm (16) that "the doctrine of the Trinity stands unshaken," when he has shewn that it forms an article in the instructions communicated by the first preachers of the gospel. It was natural that he should revert to his own labours on the disputed verse in John, and on a common document. Too many of his pages however are devoted to these subjects: and he is somewhat too eager in self-defence. After all, none of the defects or of the excrescencies which we perceive in this set of Lectures, can render us insensible to its value, or forbid us to pronounce it admirably calculated for usefulness among theological students of every denomination.

N.

ART. II.-The Form of Religious

Service as it was conducted at the Ordination of the Rev. John James Tayler, B.A., in the Protestant Dissenting Chapel, Mosley Street, Manchester: including a Charge by the Rev. Charles Wellbeloved, Theological Tutor in Manchester College, York: and a Sermon by the Rev. Joseph Hutton, B.A., of Leeds. Printed for Robinson and Ellis, Manchester, and Hurst, Robinson and Co., London. 8vo. pp. 88. 1821.

HE absurd and pernicious notion

Of that masterly work the Criterion, and of some other writings in proof of the credibility of the New Testament,

Erroneously, because, according to this view of the subject, the original act of creation was a miracle. See Farmer on Miracles, pp. 2 and 3 (8vo. ed.).

conferred upon the "candidate for Holy Orders," by the ceremony of ordination, is so completely opposed to the general views of Unitarian Christians, that the danger is very remote indeed of their falling into it. There is, however, an objection to

the keeping up of this and other old forms, after the opinions and spirit which gave rise to them have been entirely exploded, which we think of some weight. Actions speak a more powerful language than words, and the fact that certain forms are observed by us, will be far more extensively known than our renunciation of all those peculiar views with which such forms have been for ages connected. Such publications as that before us will, however, tend greatly to remove this objection, as far as relates to Ordination, and on this as well as other accounts, cordially (though tardily we own) we hail its appearance.

Those who wish to see the question of the expediency of a religious service on occasion of the settlement of a minister candidly discussed, will be gratified by the perusal of the Pre

face.

The address on behalf of the congregation, by Mr. Geo. W. Wood, contains an interesting testimony to "the laborious studies and successful progress" of the young minister who is principally concerned in the service. His reply to this address is brief and manly. But we think he has been too much alarmed at the idea of giving confession of faith;" especially when he declares it to be his firm belief, so 66 far as he has hitherto inquired," that "Jesus was commissioned by God," &c. When a minister is undertaking the charge of a Christian society, after a long course of preparatory studies, we cannot see the necessity of his qualifying in this manner his declaration of belief in the

a

divine authority of his Master. That we ought to hold ourselves open to conviction upon all subjects, and endeavour to add to our stock of wisdom every day of life, we readily admit; nor can any truths be believed except "so far as we have inquired" into their foundation. But we are apprehensive that some amongst a mixed audience might understand such a qualification respecting the truth of the gospel, to imply that it was a matter of considerable doubt and uncertainty.

Mr. Wellbeloved's charge is grounded on 1 Tim. iv. 16: "Take heed unto thyself, and unto the doctrine; continue in them, for in doing this thou

shalt both save thyself and them that hear thee."

In simple elegance of style, and in warmth and seriousness of practical exhortation, we are not aware that it is excelled by any composition of this kind. But we had rather our readers should arrive at the same conclusion with ourselves, by means of our extracts, than our commendations.

"An opinion has very generally prevailed, for which no authority can be produced either from reason or Scripture, that ministers of the gospel are required to be more holy and virtuous than others; or, as it might perhaps bé more accurately represented, that the people are not required to be so holy and virtuous as their minister. This opinion has, I fear, been encouraged for no very honourable purposes; on the one hand, sanctity beyond the common reach; and to obtain the reputation of a degree of negligence and vice. on the other, to obtain an excuse for But both we and our people are to walk here and to be judged hereafter by the same rule, with this difference only, that of him to whom much has been given, much will be required.' The same apostle who exhorted Timothy to take heed to himself, charged those over whom Timothy prenished them with a variety of important sided to walk circumspectly; and furprecepts for the regulation of their conduct in every rank and station in life. Of all who take upon themselves the name of Christ, without distinction, it is required that they depart from iniquity, and be a peculiar people zealous of good works; and to all who have the knowledge of God, the precept of Christ is equally addressed,Be ye perfect, even as your Father who is in heaven is per

fect; while to all the same motive to a holy life is proposed, that without holi

ness no one can see God.

"It cannot however be denied or doubted, that so far as our circumstances may be in any respect more favourable to the attainment and the continual advancement of piety and virtue, than those of persons necessarily much devoted to worldly pursuits, a corresponding degree of excellence will be justly expected both by mankind and by him who appointeth

to us our lot: nor can it be denied or

doubted, that we, who are peculiarly engaged in the service of God, are called to exercise a strict and constant watchfulness over ourselves in respect of many minor virtues and decencies of conduct; to take heed to ourselves as to many things, which though in themselves they

may not be unlawful, yet may in us be neither expedient or becoming. There is a general gravity of sentiment, of speech and of deportment, which the world most justly expects to observe in us, and which will naturally accompany a due sense of the nature of our office. The profession to which we have devoted ourselves is a serious profession; it leads us to be daily conversant with serious things; it often carries us into scenes of a most serious character-the chamber of sickness and of death,—the house of mourning and of woc. As watchmen for the souls of our brethren, as well as for our own, it brings us under an awful responsibility. Such a profession must require a suitable decorum of conduct; a decorum which even the gay and the profligate understand and approve, and which he who conscientiously engages in that profession, and duly takes heed to himself, will better understand, and most cautiously preserve. It cannot well be brought under distinct rules; if it could, on this occasion I am persuaded it would not be necessary. I fully believe, my dear brother, that you well know what it implies, and are determined that no violation of it on your part shall bring the slightest discredit upon our holy religion, cause the ministry of the gospel to be blamed, or afford any sanction to the irregularities of the thoughtless and the profane. For the sake of your own gratification or amusement, you will not in dulge yourself in any of those things by which others may, in the scriptural sense of the term, be offended, and your use. fulness in any degree impeded or dimi

nished. The habitual cheerfulness of a holy and a virtuous mind, will not degenerate in you into levity and frivolity; nor will the liberty which rational views of Christian faith and practice encourage, be in any degree or in any instance perverted by you, so as to cause the way of truth to be evil spoken of."-Pp. 29

32.

He is peculiarly happy in enforcing the importance of watchful circumspection on the part of Unitarians, as the city "set upon a hill:"

"They who disapprove your principles, you may be assured, will narrowly watch your conduct. Study well those principles, bear them constantly in mind, act steadily upon them, as ever in your great task-master's eye,' and you need not fear, you may court the inspection of those who spy out our liberty which we have in Christ Jesus.' They may then see that what we deem pure Christianity leads to purity of heart, to uprightness

of conduct, to entire devotedness to God, to zeal in the service of man, to a superiority to the world, to a conversation in every respect becoming the gospel of Christ. You will then make it manifest that it is not necessary to regard God as a stern, inexorable ruler, in order to be devoted to his fear-or to be in earnest in exhorting others to obey his will; that it is not needful to think degradingly of human nature, in order to possess true humility of spirit, or to be faithful in calling sinners to repentance. You will shew them that a deep veneration and an ardent love of Jesus, is consistent with what you hold to be the scriptural doctrine of his person and his office; and that the ground on which you expect pardon, acceptance and eternal life from God, is as favourable to genuine humility and self-abasement, as it is to unremitting vigilance in the discharge of all the duties of life."-Pp. 41, 42.

With respect to the necessity of enforcing moral duties by motives derived from the gospel of Christ in preference to reason and philosophy, he observes, with great beauty:

"The great duties of life may, undoubtedly, in many instances be discovered and enforced independently of revelation; and you, my young friend, are not unacquainted with the admirable les

sons of virtue which were inculcated in

the Porch and in the Grove, by those who knew nothing of Moses and the prophets; and who lived long before the Sun of Righteousness, the true light of the world, dawned upon the benighted na oracles of God are committed, and who tions. Yet why should we to whom the live amidst the full blaze of heavenly truth, refuse to apply to the source of all wisdom, or to avail ourselves of this clear and perfect light? There is not any duty incumbent upon men in any age, in any station, in any circumstances, concerning which the Scriptures are altogether silent. They supply us in every case with the most weighty precepts, they set before us the most impressive and encouraging examples, they offer to us the most pow erful aid, they propose the most effica cious motives, and they enforce whatever they command by the most impressive sanctions. Quit not such guides and such helpers, therefore, I beseech you, to put yourself under those who with all their knowledge were yet in lamentable ignorance, and with all their light were often bewildered in the thickest darkness; but uniformly maintain the honourable character of a Christian teacher. Let every duty you recommend be founded on Chris

tian principles, and supported by Chris. tian sauctions; and never let any one depart from this place, uncertain whether he has been attending in the school of a philosopher, or in a Christian temple; whether he has been listening to a Heathen moralist, or a disciple of Christ."Pp. 44, 45.

In p. 46, the author remarks, we think somewhat inadvertently, "you will justly consider as your duty not to exclude from your public instruc=tions, the principles of Christian truth." He refers to doctrinal and controversial preaching. But we would suggest to him whether his words may not be interpreted to imply, that a Christian teacher ought to be sparing in the introduction of "the principles of Christian truth" into his discourses. We are aware that a candid reader of the context will readily understand the meaning.

We recommend this discourse to every minister of the gospel. What ever be his age or station, we think that his devout feelings may be kindled and his Christian zeal animated, as well as his taste gratified, by the perusal of it.

Mr. Hutton's discourse to the congregation is founded on 1 Thess. v. 12, 13:"Know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake; and be at peace among yourselves.' Of this affectionate, judicious and spirited exhortation, we regret that our extracts cannot be more copious. On the value of the Christian sympathy of his flock in animating the frequently desponding spirits of a minister, he remarks,

"As a servant of Christ, indeed, he is bound to love and labour for you at all seasous, even when the sky lowers, when indifference freezes, or contempt blows chilly upon him. It would be his duty, I doubt not it would be his endeavour, to do so. But your minister, my friends, is a man; like other men he feels-he cannot help feeling-the difference between heat and cold; he acknowledges the warm and genial influences of friendship, that sun of the social system; and, whatever exertions he may make to maintain the internal glow, he is apt to droop and languish when its beams are withdrawn. Even with all his efforts to prevent it, unkindness and neglect, though they should not altogether paralyze, will

inevitably enfeeble the energies of his heart. It is love which best keeps love alive. The light and heat that cheer and gladden the universe proceed from many suns mingling their beams: let all save one be extinguished, and the faint and sickly lustre it will yield will scarcely be worth preserving. Placed in the midst of an affectionate people, the faithful something to animate and cheer. minister of Christ sees on every side holy love, the sacred friendship that glows The in his own heart, is reflected back again from every heart around him, and from every eye he catches the kind expression that gives a brighter lustre to his own. He speaks with confidence because he perceives that his sheep know his voice, and count it not as the voice of a stranger. He speaks with fervour because he is assured that they hear him gladly and are disposed to follow, from affection pleasant path in which he desires to lead as well as prudence, in the good and pastor be a man of human feelings, of a them. Brethren, rest assured, if your kindly and benevolent nature, as I believe he is, your attachment will warm his heart and invigorate his hand. In his case as in your own, the words of the wise man will be verified, As in water face answereth to face, so the heart of man to man :''As iron sharpeneth iron, so doth a man the countenance of his friend.'"-Pp. 62, 63.