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of the school of Clarke; and he admitted, not only the pre-existence, but the atonement of Christ.

I

SIR,

OBSERVED in the newspapers an account of an action in the Court of Common Pleas, which came to trial Feb. 17, that appears not a little interesting to the Protestant Dissenters. The plaintiff was Stoddart, described as officiating Minister at Lady Huntingdon's Chapel, in Mulberry Gardens, in or near Wapping; the defendants were Mathews, Simmonds, and three others, Trustees of the said chapel. The plaintiff sought to recover the amount of half-a-year's salary. The subscriptions had, during the last year, fallen short, and the Trustees had paid all but the plaintiff, who, however, conceived that they were personally responsible if any deficiency should arise in the contributions. The ChiefJustice was of opinion that the Trustees were no further responsible than to appropriate the contributions received. The jury found a verdict for the defendants.

This is all that the newspapers, as far as I can find, have reported of the case. They do not state whether the Trustees had covenanted to pay the minister a certain salary, which, however, I suppose to have been the fact. If it were so, the decision of the court seems to set aside all bargains between minister and trustees in Dissenting congregations. It would further appear, that, notwithstanding an express agreement as to salary, the Trustees of a meeting-house are entitled to discharge every claim before that of the minister, who must be contented with the residue, how much soever it may

fall below the contract.

Perhaps some of your correspondents may be able to give further information on this case, which would be very acceptable, it is presumed, to many, but certainly to

A DISSENTING MINISTER.

SIR,

S

glad if any of your learned correspondents will answer the following que

ries :

1. What is the ceremony of Ordination?

2. What is the scriptural authority for such a ceremony?

3. Is the plea of assumed utility a sufficient ground for the observance of a religious ceremony?

4. What is the meaning of the expression, (Col. ii. 23,) "Wisdom in will-worship"?

5. If any religious practices or ceremonies are continued with a reference to the approbation of nominal Christians in general, or from a respect to deep-rooted prejudices in favour of outward forms and parade, do not the wise make too costly a sacrifice for the foolish; and for which, what are the foolish better?

I have heard the ceremony of Ordination defended on the plea of the utility of a religious service, when a young minister has been appointed the pastor of a particular congregation.

A religious service, as such, is, no doubt, generally useful; but can we infer from the general utility of a religious service, the propriety of connecting it with a particular object, if there is no authority for such connexion? All the saints' days in the calendar might be defended on the ground of assumed utility. And if such a service, in regard to some particular object, (the crucifixion, for instance,) become stated, by an association easily formed in weak minds, the day on which it is held is rendered sacred. Thus has Good Friday acquired its sacredness. And thus we should be soon led through all the mazy errors Established Churches, by the plea of of the inveterate superstitions of the assumed utility.

I confess that I do not much admire any of those forms or ceremonies which are maintained on the score of utility, decency, respectfulness, solemnity, &c.; though I, as well as those who use them, know to whom, and to how many, they are the best arguments that can be used. I much more admire

As the rational Dissenters of the the old Protestant axiom—“ the Bible,

present day begin to manifest a the Bible alone."

predilection for the ORDINATION of their Ministers, a ceremony which for a considerable time has been pretty generally discontinued, I should be

FABER.

Introduction to the Study of the New Testament, by J. G. Eichhorn, in 3 vols. 8vo.

(Concluded from p. 283.)

Contents of Vol. III. pp. 656, or, with three Indices, pp. 844.

VII. Of the Epistles of the Apostle Paul.

Accounts of Paul.-The same reviewed in chronological order.

A. Of each of the Epistles ascribed to the Apostle Paul in particular. 1. First Epistle to the Thessalonians.

2. Second Epistle to the Thessalonians.

3. Epistle to the Galatians.

4. First Epistle to the Corinthians. 5. Second Epistle to the Corinthi

ans.

6. Epistle to the Romans. 7. Epistle to the Ephesians. 8. Epistle to the Colossians. 9. Epistle to Philemon. 10. Epistle to the Philippians. 11, 12, 13. The three pastoral addresses to Timothy and Titus-undoubtedly the production of one and the same writer-but hardly of Paul.Arguments adduced against his being the author of the First Epistle to Timothy-and of the Second-and of that to Titus.-Of the probable causes which swayed the church in attributing these pastoral letters to the Apostle Paul. Of the object and probable origin of the Epistle, 1, to Titus-2, to Timothy (First)-3, to Timothy (Second).

14. Epistle to the Hebrews-probable motive for its being written-its subject-plan and execution-merits of its style. The author, a Christian Jest of the Alexandrian school but

neither Paul-nor Luke-nor Barnabas -nor Clemens of Rome.-It is uneertain whether Apollos or any other unknown father was the writer of it. The first readers of the Epistle to the Hebrews were not Hebrews resident in Palestine-or Hebrews residing in Macedonia and Thessalonia-or Hebrews settled in Asia Minor-neither were they Hebrews living in any unknown country. It was originally written in Greek.-Of its age and canonical authority.

B. Of the Epistles ascribed to the Apostle Paul in general.

The collections extant of the Epis

tles of Paul are of various dimensions

comprising both genuine and spurious writings. Of the order in which they appear their superscription and the places from whence they were dated, &c.-Fate of the text of the Epistles of Paul.

VIII. Of the Catholic Epistles.

Remarks on the appellation attached to this collection.-The catholic Epistles came into circulation at a late period, and were but sparingly used.

1. James. Of the individual bearing the name as author of this Epistle-its contents-reference made in it to the doctrine of Paul respecting Faithwho were its first readers, and in what period of time it was written-its authenticity and ecclesiastical authority.

2. Peter.-Sketch of the life of Peter.-First Epistle of Peter-its contents. The writer was a disciple of the Apostle Paul-perhaps Mark.-Of the place and time where and when it was written and to whom addressed.Canonical authority of the First Epistle of Peter.

3. Second Epistle of Peter-its contents-its discovery and admission amongst the canonical Scriptures only of a late date. The author of this Epistle was not Peter-neither was it written by Simon, Bishop of Jerusalem.

Of its age and the parties to whom it was addressed. Of the use made in it of the Epistle of Jude.

4. Jude. Uncertainty respecting the real author of the Epistle under this name-its contents-character and authority-its age and original readers. End of Contents of the last Volume.

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AMONG the illustrious 2000 who

have given historical importance, in this country, to Bartholomew Day, there were, no doubt, many in whom the meekness of wisdom was conspicuous. I have, however, met with one who, judging by what I shall presently quote from him, was a Presbyterian priest, as proud as any prelate, if pride be discovered by the pharisaic propensity to despise others. I refer to Thomas Doolittle, the first preacher "in Mugwell (now Monkwell) Street." In "an humble address" to his "Reverend Brethren," prefixed to his "Plain Method of Catechising," this "least amongst the brethren" thus

reviles, and even ridicules in learned phrase, part of which is too indecorous to be translated, some Christians whom he can only charge with a zeal to teach what they know, without waiting for the sanction of a learned ministry:

"Consider the bold invasion of the ministerial office by barbers, drapers, farmers, tailors, shoe-makers, &c., forgetting the commands of the apostle, (1 Cor. vii. 20,) 'Let every man abide in the same calling wherein he was called;' as a caution that the barber should not go beyond his razor, nor the draper beyond his ell, nor the tailor beyond his shears and thimble; and I will venture upon one scrap of Latin, Ne sutor ultra crepidam, which I would advise them not to meddle with, lest instead of crepidam they sound crepitum, which I leave them to turn into English."

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After a recommendation of catechising every where," to check "this presumption" in those who, "in their ignorance," were found "confuting catechisms composed by assemblies of learned divines," the "least among the brethren," a Protestant servant of servants," makes this farther display of his humility:

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"The logic they have got by shaving of faces, making of shoes, measuring of cloth, &c., is as profound as their divinity, when they argue on the question, Whether a trader might not be a preacher? To prove it to the undistinguishing people, not a week since, a draper, and yet in a pulpit in London, remembering his terms of trade, before he had got his terms of art, ridiculing ordination by grave divines, as a pack of men got together to ordain others, forgot that a pack of three, with much seeking got together, set him apart. He said, Elisha was a plowman, Amos was an herdsman, Peter was a fisherman, and yet preachers; therefore we, though formerly traders, might row be preachers. What professor of philosophy is able to deny such a necessary and immediate consequence? The people, being persuaded by such an irrefragable argument, are prepared to flock after them, and to swallow down their teachings upon no better proof than the former." On reading the complaint that "the people" were prepared to flock after them," the secret was out. surely high time to oppose this "bold

invasion of the ministerial office," by running down the invaders so far as reproach and ridicule could effect the purpose. They were, perhaps, Baptists, who have been often distinguished among Nonconformists for the virtuous industry to "abide in their calling," while they became gratuitous preachers to their less informed, and sometimes more necessitous brethren.

As to Thomas Doolittle, who published his Plain Method on a plan which precluded any pecuniary profit, I am much inclined to conjecture that he might be under the rigid discipline of the stone, from which he was a great sufferer, when he thus became out of humour with his unlearned brethren.

It is remarkable that the intellectual attainments of this censor of the unlearned have not always been highly estimated. That learned lawyer, Mr. Sollon Emlyn, says, in the Memoirs of his Father's Life, (pp. vi. vii.,) “ In August 1682 he removed to Mr. Doolittle's academy, first at Islington, then at Clapham, and afterwards at Battersea. Here he was near the public scene, and had the opportunity of perusing variety of books, and of conversing with learned men of all sorts, by which, and the strength of his own genius, he made much greater improvements than by the instructions of his tutor, who, though a very worthy and diligent divine, yet was not eminent for compass of knowledge or depth of thought; for he soon soared above the low lessons of that academy." Mr. Emlyn adds, "From hence he set out and made his first essay as a preacher, Dec. 19, 1682, at Mr. Doolittle's meetinghouse, near Cripplegate."

It is too well known, from an affecting and justly-lamented event, who was the last preacher in Monkwell Street; a successor of Thomas Doolittle, as remote in disposition, on the subject in question, as in the order of time. Dr. Lindsay was indeed one of those levellers upward who had too well improved his own attainments, to despise the unlearned. He everesteemed it a highly incumbent duty to encourage, among all conditions, the march of the human intellect, and he may be justly said to have died, as he had lived, in the honourable service. It was N. L. T.

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IN Your Number for August mast, (XV. 486,) was given a statement pointing out the importance of establishing an Unitarian place of worship at Scarborough: no further information having since appeared on this subject, the writer wishes to learn if there be any nearer prospect of this design being carried into execution. Any additional particulars through the medium of the Monthly Repository would be very acceptable.

J. W.

Peterborough Table of Orthodoxy. IN our last Volume, XV. pp. 391, our last Volume, XY; Ple Jew Bishop of Peterborough, Dr. HER BERT MARSH, had put out Eightyseven Questions to Candidates for Holy Orders and for Licences, of an Anti-Calvinistic complexion. These have given rise to much controversy. Several pamphlets pro and con, but chiefly in opposition, have been reviewed in the Christian Observer, (the organ of the Calvinistic Church party,) and the review is thus concluded in the number for May :

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"We shall only say, upon a review of the whole question between the Bishop of Peterborough, his friends and his opponents, that whatever might be our convictions in sitting down to the perusal of these pamphlets, as to the illegality, the inexpediency, and the incorrect theology of his Lordship's Eighty-seven Questions, we rise from the discussion with those convictions greatly increased. The danger to the Church, if the precedent be not timely checked, is incalculable. We are happy, however, to know, that the Bishop of Peterborough's Test has not been approved by his brethren on the episcopal bench; nor does there seem the least probability that any member of that body will think fit to follow his example, and much less to adopt his Questions. We sincerely believe that those who most nearly coincide in opinion with his Lordship, cannot candidly weigh the various arguments which have appeared upon the subject, without perceiving that his Lordship's measure is unadvised, and that some, at least, of his Questions are hostile to the spirit of the Articles

and Homilies which he is bound to

reverence and maintain, dre sooner,

therefore, they are withdrawn, the better: we are convinced that they cannot long drag on their feeble existence: and even if they could, it were far better that an individual should make a sacrifice, than that the peace and safety of the Church should be endangered by an ill-advised pertinacity. The public mind is not yet inured to arbitrary power in any of its forms, and is least of all inclined to submit to it in ecclesiastical affairs. It behoves, therefore, the episcopal guardians of the Church to look well to the conduct of those individuals of their

body who, by rendering her ministrations and her government unwelcome to the people, are among her worst, though doubtless they are her unintentional, enemies. Her policy must be large, liberal and unsuspected; her laws known and approved; her administration conducted openly and upon intelligible principles; or she will, sooner or later, meet the fate which has attended almost all institutions in which law and reason were suffered to become subordinate to the irresponsible will of individuals."

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bier!

ΤΗ

HAYLEY.

THE merit of literary compositions of taste and feeling, will be easily ascertained by their immediate effect on readers of congenial minds. Criticism may disclose the beauties or mark the faults of the several parts. Yet the author's end will have been defeated, should the whole performance fail of leaving an agreeable impression. And though such writings can in general endure the most rigorous scrutiny, to begin with applying it is neither requisite nor proper. We may, at the same time, fairly expect that productions consisting of few lines

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To these lines the bosom of every man who can judge of them instantly "returns an echo" they breathe the very soul of Affection chastened by Piety and animated by Faith. The sorrows of the bereaved, the exulting confidence and hope of the christian, father, become, for the moment, our own. It is not until we have indulged and gratified these sensibilities of the heart that we are conscious of any disposition to notice with minuteness the simple and pathetic language by means of which they were awakened. Our feelings enable us to decide whether the author has said too much or too little for the occasion and the subject. Nor will our judgment refuse to ratify the decision.

A gentleman to whom the lovers of English literature are considerably indebted, observes that "Lord Mansfield, who, in common with every scholar, much admired this beautiful epitaph, was of opinion that would

have been still stronger had it concluded with the fourth line."* But, with great respect for the memory of so accomplished a person, I shall venture to question the justness of his criticism. I grant that a truly classical epitaph must be concise: and such is the character of the composition of which this Essay treats. Divested of the two concluding lines, it would still be deeply impressive and affecting : yet I ask, whether it be not rendered expansion of the thought at veniet unspeakably more engaging by the felicius ævum, &c., by the actual interview of the parent and the child, on the morning of the resurrection, by the rapture and triumph of their mutual recognition (so accordant with the spirit of the Christian faith!) which are placed before our eyes,

"Cara, redi, læta tum dicam voce, pa

ternos

Eja age in amplexus, cara Maria, redi."

It is this compellation, if I may be permitted thus to style it, which presents an image that the painter and the sculptor cannot exhibit with the same advantage as the poet. The genius of Flaxman has furnished an admirable design, in etching, to correspond with a part of Milton's Elegy on the Death of the Bishop of Winchester, with lines of which I am reminded by those that I have just quoted. Yet how inferior is even this happy effort of the artist to Cowper's translation, and how far more to the original!

"Each chaunts his welcome, folds him to his breast,

And thus a sweeter voice than all the rest,

Ascend, my son ! thy father's kingdom share:

My son! henceforth be freed from every care."

"Quisque novum amplexu comitem cantuque salutat,

Hosque aliquis placido misit ab ore

sonos:

Nate, veni, et patrii, felix, cape gaudia regni !

Semper abhinc duro, nate, labore

vaca!"

Amplification frequently weakens

* Nichols' Literary Anecdotes of the Eighteenth Century, IX. 497.

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