which conduce to a clear perception of the sense of Scripture, and more intimately and practically conversant with those methods by which that sense is to be legitimately educed from the text.”—P. 4.

Under this impression Mr. Carpenter was induced, a short time since, to put into circulation proposals for the formation of a BIBLICAL INSTITUTE, "with a view to the circumstances and wants of the great bulk of professing Christians, especially such of them as are engaged in the honourable but responsible work of Sunday-school teaching and itinerant preaching." The aids which it was designed to employ for the attainment of the object proposed were; 1st, Lectures for the discussion of Biblical History and Science; 2dly, Classes for the Study of the Hebrew and Greek Languages, and the other departments of Scripture Learning; and, 3dly, A Library of Reference and Circulation.

To see such an institution established, as that proposed by Mr. Carpenter, none can be more desirous than ourselves; and, while we are as fully sensible as he is of the obstacles by which it is opposed, and of the exertions which would be necessary in its behalf, we are persuaded that one of the best preparatives to its formation is the delivery and publication of a course of lectures, embracing the leading topics of sacred criticism, and bringing them down to the comprehension of those by whom the advantages of a learned education have not been enjoyed. Such a course as this Mr. C. has himself delivered, and we are here presented with his Lectures. We can truly say, that he has performed his task with no inconsiderable portion of skill and diligence; he is well read in the standard works on the subject; and they who have not the means of applying to more original sources, will here find a body of scriptural learning which we are not aware that they will discover elsewhere in so plain and popular a form. The principles on which the Bible ought to be interpreted are in general fully and fairly stated; yet there are some exceptions to this, which we feel ourselves compelled to notice. Thus we think that Wetstein's rule, that "words and phrases, obscure and difficult to be understood, are to be explained by those which are known, simple, and easy to be understood," should have had a prominent place assigned to it, instead of being merely introduced incidentally, in connexion with some observations on the analogy of faith, in p. 299. So also in treating of the "scope and design of the writer," as one mean of ascertaining the sense of words, the author should not have given it as a rule, that "it should be borne in mind that the whole design of the Scriptures is to treat of Christ in his mediatoriul capacity," p. 285. This, we contend, is quite beside the question; it is broaching an opinion instead of fixing a principle; and it is not a little curious that a few pages further on the author quotes a passage from Dr. Campbell, which condemns in direct terms the very defect of which he has just before been guilty.

"What is the reason," says Campbell, "the principal reason at least, for which the study of scripture is so indispensable a duty? It is precisely, all consistent Protestants will answer, that we may thence discover what the whole scheme of religion is. Are we then to begin our examination with taking it for granted that, without any inquiry, we are perfectly acquainted with this scheme already? Is not this going to scripture, not in order to learn the truths it contains, but in order to find something that may be made to ratify our own opinions?”

Indeed, there is nothing more striking in this volume than the contrast between the generally excellent principles which Mr. C. lays down to guide the biblical student in his inquiries, and the deficiency of his own practice.

To judge from some parts of his book, we should deem him the most unprejudiced and dispassionate of men. Take for instance the following:

"The Scriptures must be read with a freedom from all undue bias of sentiment, and with an upright intention of submitting to the whole will of God. "Where this is not, all efforts will be lost. But how greatly is it to be feared that multitudes of persons, in whose hearts God has excited a desire for divine knowledge, suffer themselves to be deprived of the object of their labour and their prayer, by not carefully attending to this rule! The Bible is the exclusive depository of divine truth; and no sentiment derived from other sources has the sanction of heaven, or warrants its possessors to expect the approval of God. But how fearfully do men, and Christian men, too, suffer themselves to lose sight of this important truth! Pre-occupied with some favourite notions which are fondly cherished as the doctrines of the Bible, that book is resorted to rather for arguments to confirm and support these previously-acquired sentiments, than to learn with simplicity and without reserve the whole will of God. Is there not reason to think that there are but few, comparatively, who can adopt, in the integrity of their heart, the confession of the great but humble Boyle- I use the Scripture, not as an arsenal, to be resorted to only for arms and weapons to defend this party, or defeat its enemies; but as a matchless temple, where I delight to be, to contemplate the beauty, the symmetry, and the magnificence of the structure, and to increase my awe, or excite my devotion to the Deity there preached and adored'?"-Pp. 174, 175.

Or the following, as quoted from Dr. Campbell:

6

"Rica having been to visit the library of a French convent, writes thus to his friend in Persia, concerning what had passed. Father,' said I to the librarian, what are these huge volumes which fill the whole side of the library?' These,' said he, are the interpreters of the Scriptures.' 'There is a prodigious number of them,' replied I; the Scriptures must have been very dark formerly, and very clear at present. Do there remain still any doubts? Are there now any points contested?' 'Are there!' answered he with surprise, are there! There are almost as many as there are lines.' 'You astonish me,' said I; 'what then have all these authors been doing?' 'These authors,' returned he, never searched the Scriptures for what ought to be believed, but for what they did themselves believe. They did not consider them as a book wherein were contained the doctrines which they ought to receive, but as a work which might be made to authorise their own ideas. For this reason, they have corrupted all the meanings, and have put every passage to the torture, to make it speak their own sense. It is a country whereon people of all sects make invasions, and go for pillage; it is a field of battle, where, when hostile nations meet, they engage, attack, and skirmish in a thousand different ways.'"-Pp. 145, 146.

And he follows up this quotation by some admirable observations, of which we can only find room for a very short extract:

"By adopting these human expositions, by taking up these systems of theology, we go to the Bible with the most inveterate prepossessions; we take it for granted, before looking into its pages, that such and such is the religion which it propounds; and then our only object in reading it—whether we be conscious of it or not-is to accommodate it to our notions, and adapt it to the support of our system. O! the curse which this has been to religion! the evils it has generated! the fierce and sanguinary passions it has fomented! and the triumphs it has given to infidelity !"-P. 147.

To judge from these and other similar passages, (see pp. 298, 299,) the

author might, we repeat it, be supposed to be the most unprejudiced of men; but what shall we say to the following, which forms the conclusion of his introductory lecture?

"I confess it is to me a source of no inconsiderable pleasure to find it possible to proceed through the whole extent of the subject which has now been proposed, without at all interfering with those points of difference characterizing the various bodies of orthodox Christians. Not the slightest occasion of offence will be given to any one who holds the characteristic doctrines of Christianity, such as the fall of man, the corruption of human nature, the divinity and atonement of Christ, and the sanctifying influences of the Holy Spirit. These truths, which it seems to me impossible to separate from the Christian system, because they constitute its essence and vitality, will never, I hope, be compromised or put out of sight by me for the attainment of any object, however high or brilliant in human estimation. But beyond this I shall not be compelled, in my present undertaking, to proceed; the object being to explain and illustrate those principles which will help each one to interpret the Bible for himself, rather than to lay before you my own conceptions of its meaning."-P. 15.

But we appeal to every candid mind to say whether the author be not here laying before his hearers, and that too in ipso limine, his "own conceptions" of the meaning of the Bible?-whether he be not doing the very thing which he afterwards so pointedly condemns, that is, "going to the Bible with the most inveterate prepossessions"? Here is a sect of religionists who receive the same Scriptures as Mr. Carpenter himself does-who acknowledge the same Saviour as the expounder of God's will, and build chapels and celebrate worship as his professed disciples; yet, because they do not happen to be "orthodox," that is, because their views of the meaning of scripture do not happen to be consonant with his own, because there are certain doctrines, by Mr. C. held to be characteristic of the Christian system, which they cannot receive," at one fell swoop" he excludes them from the pale of his friendly consideration, and, however scrupulous he may be of giving offence to others, towards them he cares not how bitter may be his spirit or how insulting his language.

Mr. Carpenter professes a reverence for great names, as the following note, in p. 24, will testify:

"I hope I shall not be considered as speaking dogmatically upon a question involving so many and various considerations as the one under notice. The mere fact, that I was conscious of being opposed to such scholars and critics as Grotius, Mill, Campbell, and Michaëlis, with others too numerous to mention, would be alone sufficient to prevent any thing of the kind, were I tempted to do so. Nothing can be farther from my intention."

But is not our author aware, that on the question of the Trinity, and others of scarcely inferior moment, he is "opposed to such scholars and critics" as Milton, Locke, Newton, and Lardner? And might not such names as these have made him pause an instant before he involved, in one sweeping sentence of exclusion from the Christian pale, all those who cannot admit his favourite doctrines? Certain we are, that had he understood and duly estimated the principles by which the great scholars whom he names were guided, he would never have inserted a condemnation of any one sect of Christians, in the very first of a course of lectures on the true method of interpreting that book to which all Christians equally appeal. Had he imbibed their spirit, or, we may add, had his recollection of facts been clear,

he would never have penned such a passage as the following: he has been speaking of "the successful culture and proper application of biblical knowledge," and continues,

"With the same weapons also must we combat, as they from time to time arise, the false and injurious doctrines which the Unitarians of our own country are continually endeavouring to obtrude upon the pages of the Sacred Volume. The most illiterate Christian, with the vernacular version in his hand, may indeed easily refute their unscriptural opinions; but as they appeal from this simple process to elaborate philological arguments, it is necessary that the sound biblical student should be able to meet them in this arena, and thus overturn, as has hitherto been most triumphantly done, their unhallowed speculations."-P. 45.

After this, and what he says of the Unitarians in p. 208, we have no very sanguine hopes, we must confess, of seeing Mr. Carpenter converted to the opinions which we deem evangelical; but sure we are, that "the successful culture and proper application of biblical knowledge," not only have confirmed, but will continue to confirm, those speculations which to him appear so "unhallowed." Biblical criticism has already deprived orthodoxy of some of its main supports, as for instance, 1 John v. 7; Acts xx. 28; 1 Tim. iii. 16; Rev. i. 8, 11. Let Mr. Carpenter then put in as many caveats as he pleases against the poison of Unitarian heresy-we will tell him, that the very rules which he prescribes render his warnings of no avail; the seed which he has sown will spring up into a harvest, the kind and quality of which will astonish the eyes of the sower; and they whose inquiries terminate in the adoption of a simple, a rational, and a truly evangelical faith, will not rejoice in it the less, because their light and their guide has been one who has not consistently followed the principles which he has himself laid down.

THE WATCHMAN.
No. IX.

"Watchman, what of the night? Watchman, what of the night? The Watchman said, The morning cometh, and also the night." Isaiah xxi. 11, 12.

In

THE last Report of the American Unitarian Association, which we have laid before our readers, is calculated to occasion both joy and sorrow. regarding the zeal and energy which prevail among our Transatlantic brethren, and the consequent triumphs of their righteous cause, we feel that pure and exalted pleasure which results from the perception of the progress of truth and righteousness. But when we turn from this gratifying picture to the Report of our own Association, and the state of primitive Christianity in England, we feel painfully the contrast that presents itself, and would fain inquire if there is not a road to a brighter prospect. We shall therefore, in the first place, consider our present condition, and in the second place and on another opportunity, our present duties, as Unitarian Christians.

The Missionary labours of the Unitarian Association during the last year must be pronounced an almost entire failure. Three missionaries have been employed, and they have been employed nearly in vain. We speak of course of the manifest and declared results of their exertions. How far their preach

ters.

ing may eventually prove seed cast into good ground, we cannot say; but is the estimate of our present condition, we shall not be far wrong if, on this point, we speak of things which do not appear, as of those which do not exist. If we turn from the Report to cases within our own knowledge, we must, we fear, enter the same verdict. The missionary spirit which had arisen in the West of England, mainly at the instance of that excellent and devout servant of Christ, the Rev. G. B. Wawne, has not long survived him who gave it birth. In Lancashire, a local Missionary Society languishes for want of means. On that account it has contracted the sphere of its operations, and been obliged to withhold assistance which had been solicited from a district in which there was and is ample promise of success, while some of its valuable preachers have either relaxed or withdrawn their exertions through the discouragements which they have had to encounter on almost every side. From causes of rather a different, but still adverse character, the missions conducted by the young men educated at the York College have been from time to time diminished, till now they have, with the exception of that to Welburn, little more than a name to live. This declension is the more to be regretted because the cultivation of a missionary spirit is the cultivation of the spirit of Christ, and pre-eminently, therefore, the duty of his minisAnd for ourselves we are fully persuaded that no discipline could by any possibility exert a more favourable influence on the minds of probationers for the pulpit than active and judicious missionary exertions. And, notwithstanding an opposite opinion, we have no doubt, and we speak what we know, that the most active missionary will be found the best student; excelling, that is, in moral character and in application to his studies; while the exercise in preaching, and the intercourse with the poor, which will be consequent on his missionary labours, will be the very best preparation he could possibly pass through for the duties of the pulpit and the duties of the pastor, which when he settles in the world he will have to undertake. When one remembers the extreme care taken by the ancient orators and dialecticians to fit themselves and others for the task of public speaking, and also the evident improbability there is that in this art alone he should excel who had never learnt, it does seem strange that ministers should ever have been dismissed from a place of preparatory discipline without having occupied a pulpit perhaps a half a dozen times in the whole course of their studies. In this manner scholars, mathematicians, petit-mâitres, may be made-preachers never. Let not the missionary spirit, then, leave the nurseries of our ministers; it will do students of divinity far more good than a hundred lectures on the pastoral care, or the art of oratory. Do not let it be supposed that we speak in disparagement of lectures. True, we set no great value on the efficacy of teachers of elocution. If God has not made a man eloquent, if actual practice has not developed his capabilities, elocutionists cannot ; though they may pervert, and they often have perverted, nature, and made that absurd which in itself was tolerable. The chief, if not the only good to be derived from teachers of elocution, consists in the correction of inaccuracies of pronunciation, and that may be better attained by mingling in good society. We say again, therefore, let not the missionary spirit depart from our colleges. Their worst enemy could not do them a worse service than to put down institutions having for their object the furtherance amongst the people of the unsearchable riches of Christ.

Throughout the kingdom, the result of the missionary labours undertaken by Unitarians of late, has been a disappointing one. How happens this? Chiefly, we doubt not, because the spirit of Unitarians in this kingdom is