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able, and the execution, in general, worthy of the design. Some passages, however, occur, in which an attempt at

fine sentimental writing has produced, as it often does, mere rant and bombast.

ART. XVI. A Letter to a Noble Duke, on the incontrovertible Truth of Christianity. 12mo. pp. 88

THIS is a republication of Mr. Leslie's Short and Easy Method with the Deists, "somewhat abridged and curtailed, and occasionally varied in point of language; especially with a view to divest it of every opprobrious controversial term, and every irritating expression of polemic defiance." As Mr.

Wrangham's abridgment of this very excellent tract was noticed in our last volume, we have now only to add our thanks to the present editor, for endea vouring to extend the circulation of one of the most demonstrative works we possess upon the truth of revelation.

ART. XVII. An Enquiry into the Origin of True Religion; together with the Invention of Letters, and the Discovery of the most useful Arts and Sciences: wherein it is attempted to prove, that the Knowledge of these Things originated in the East; and hath been diffused amongst Mankind by various Channels, but chiefly through the medium of the Ancient Jews, and those Writings which relate to their Political and Religious Economy. By the Rev. JAMES CREIGHTON, B.A. 8vo. pp. 51. THIS little work appears to be the production of a well-informed and benevolent mind, deeply convinced of the value of the sacred records, and earnestly desirous that their value should be fully appreciated by others. The object of the author is very fully detailed in the title. A great number of interesting remarks are brought together, the result of much careful reading, but

not laying any claim to novelty. If the author has not proved all his positions, he has done enough to convince every impartial enquirer that the western world is under no little obligation to the eastern, and that the writers of Pagan Greece and Rome were indebted for many their beauties and their excellencies, to those whom the former in particular, arrogantly denominated barbarians.

ART. XVIII. Socrates and Jesus compared.

of

By JOSEPH PRIESTLEY, LL. D.

F. R. S. 8vo. pp. 60.

THE comparison here instituted is eminently favourable, as might be expected, to the character of Jesus; who, though born in obscurity, and educated in a corner of the world, which the rays of science and philosophy had not illu. minated, was, both in the manner of his public teaching, and the truths he communicated, much superior to the sage of Athens. Besides his inferiority in these respects, Socrates was a polytheist and an idolater; his notions concerning piety and virtue were far from being perfect; and in his knowledge of a future state, he was as deficient as the rest of his countrymen.

Great therefore as his character must be allowed to have been, that of Jesus was far greater: and hence Dr. Priestley justly thinks it impossible not to be sensibly struck with the peculiar advantage of revealed religion, such as that of the Jews and the Christians, in e lightening

and enlarging the minds of men, and
imparting superior excellence.
has been said of the demon of Socrates,
or that divine voice by which he asserted
that he received supernatural intima-
tions. It has been generally thought
that in these instances he was under the
illusion of fancy. Dr. Priestley, how-
ever,
ever, though far from forming any
fixed opinion on a subject of so great
obscurity, thinks, considering the cha
racter of Socrates, and the tendency of
these intimations, that it may admit of
a doubt, whether they may not be sup
posed to have come, in whatever manner
they were given, from God." p. 29.

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This little tract, like most of the same author, contains many important observations; but, upon the whole, is less interesting than might have been expected, considering the subject and the writer.

CONTROVERSIAL THEOLOGY.

ART. XIX. Theological Institutes, in Three Parts: 1. Heads of Lectures in Divinity. 2. View of the Constitution of the Church of Scotland. 3. Counsels respecting the Duties of the Pastoral Office. By GEORGE HILL, D. D. F. R. S. E. Principal of St. Mary's College, Primarius Professor of Theology in the University of St. Andrew's, and one of the Ministers of that City. 8vo. pp. 444.

THIS work is presented to the public as a specimen of the instruction, which the learned author has been in the habit

of addressing, not, we are persuaded, without much good effect, to the students of his college. "It embraces three ob jects: the science to which those students profess to devote their attention, the ecclesiastical constitution of which they expect to be official guardians, and the pastoral duties which they may be called to perform."

mortality, by exhibiting to Christians a dead man restored to life.

"The gospel is understood to save from sin, because it is the most effectual lesson

of righteousness.

This simplest system concerning the remedy, cannot be received by those who believe in the pre-existence of Jesus; who have a strong apprehension of the evil of sin; and who form their opinion of the remedy from the language of Scripture: and it does not account for the powers said to be given to Jesus after his resurrection.

"II. Middle system may be learnt from Balguy's Essay on Redemption, Bea More decai's Apology, and Price.

Although God is merciful, a distinction ought to be made between the innocent and the penitent. Jesus, by the merit of his sufferings, acquired a reward not merely personal, but the right of saving men from their sins, and of giving them immortality, John xvii. 2. Heb. ii. 9, 10. Acts v. 31.

The first part is merely an outline of a course of lectures, introductory to the science of theology. These lectures are arranged under the following heads: 1. Evidences of the Christian Religion. 2. General View of the Scripture System, and Plan of analysing it. 3. Opinions concerning the Son, the Spirit, and the Manner of their being united with the Father. 4. Opinions concern"This system preserves the contrastmarked ing the Nature, the Extent, and the Ap- Rom. v. 9. between the first and second plication of the Remedy brought by the Adam; exhibits an illustrious reward of transcendant virtue, and checks presumpGospel. 5. Index of particular Question, because penitents receive nothing upon tions concerning the Gospel Remedy, their own account, the salvation of the huand of many of the technical Terms man race being præmial to the Redeemer. ia Theology.

The following extract will shew the manner in which these lectures are conducted.

“The various sects of Christians, admit

ting the fundamental proposition that "all have sinned," agree in considering the gospel as a remedy for the present state of moral evil: but they differ in opinion as to the nature of the remedy: and their opinions on this subject are reducible to three systems, which we distinguish by the names of the Socinian, the Middle, and the Catholic.

1. Socinian system may be learnt from Priestley. "Forgivenes is freely dispensed to those

who repent, by the essential goodness o Gcd, without regard to the sufferings or merit of any other being.

"Jesus is the messenger of the divine grace, who declares that God is merciful

the instructor of the world, whose death, although merely a natural event, was his testimony to all that he had said; afforded a bright example of every virtue; and paved the way for his resurrection, which confirmed the truth of the great promise of i n

"But this system involves the Arian opinion concerning the person of Jesus Christ: and, although beautiful and pleasing, yet, like many other theories, it proceeds upon a partial view of facts.

III. Catholic system, so called because it

has been generally held in the Christian world, enters into the creed of both the estab lished churches of Britain, and is thus expressed in our confession: The Lord Jesus, by his perfect obedience and sacrifice of himself, which he, through the Eternal Spirit, once offered up unto God, hath fully satisfied the justice of his Father; and pur chased not only reconciliation, but an everlasting inheritance in the kingdom of hea

ven,"

That the mode of teaching theology, which is pursued in these lectures, and which, with little variation, is generally adopted, is however the best, we feel something more than doubt: but we cannot too much admire, nor too strenuously recommend, the spirit of the lecturer, who thus addresses his students; You will derive more benefit from can

vassing what I say, than from imbibing all that I can teach: and the most useful lessons which you can learn from me are, a habit of attention, a love of truth, and a spirit of enquiry." P. 38.

The second part of this work contains a view of the constitution of the church of Scotland. As the subject is interest ing, but we believe not very generally known, we shall endeavour to present to our readers a faithful abridgment of this part. Of the statement of facts which this portion of his volume contains, Dr. Hill observes, "I offer this general voucher, that. I write upon a subject ultimately connected with my profession, and with the leading pursuits of my life; and that my brethren, who can easily resort to the authentic sources of information, would deem me unworthy of their society, if I were capable of introducing wilful misrepresentation into a didactic treatise." Pref. P. vii.

The church of Scotland is, of course, considered by its members as founded upon the principle of the primitive church, in which they perceive no distinction between presbyters and bishops. A body of presbyters having a moderator, who conducts the proceedings, and executes the sentences, is regarded as competent to perform all the acts which, in an episcopal government, belong exclusively to the bishop. It tries the qualifications of candidates for the office of the ministry; it conters orders by the imposition of hands; to those who are nominated by persons having right of nomination, it grants the investiture of the sacred office, or induction into the charge of a particular parish; and it exercises inspection and jurisdiction over the pastors of all the parishes within its bounds.

In the exercise of his spiritual func. tions a pastor acts within his parish, according to his own discretion; and for the discharge of the pastoral duties, he is accountable only to the presbytery from whom he received the charge of the parish; but in every thing which relates to discipline, he is assisted by lay elders. These, like the deacons of the primitive church, attend to the interests of the poor. But their peculiar business is expressed by the name ruling-elders; in every question of jurisdiction within the parish, they form a spiritual court, of which the minister is moderator. In

the presbytery also they sit as represen tatives of sessions or consistories.

Ministers are admitted into a church by a presbytery. When a student has gone through his university education according to certain prescribed rules, ne may be proposed to a presbytery, in order to be taken upon his trials; the consent of a superior court,called a synod, having been first obtained; to which court an appeal lies, if the presbytery should be oppressive. A person entered upon his trials, having obtained a licence to preach, is called a probationer; and in this character has no fixed charge, though he is allowed to assist a clergyman disabled by age or sickness. When he receives a presentation, he undergoes a second trial before the presbytery to whom the presentation is addressed: if they find that he is not qualified in respect of doctrine, literature, or moral character, their sentence declaring him unqualified, unless it be reversed by their ecclesiastical superiors, renders his presentation void. If, upon a vacancy in a living, the patron do not present within six months, the presbytery take such steps as they judge proper to supply the vacancy. None but licentiates or proba tioners, or those who have been previ ously inducted to another living, can be presented. The people have no right to elect a person to be presented to the presbytery; this right being reserved to the patrons, except when it is transferred by the patron to the parishioners. Yet the people are not overlooked; but have two ways allowed them of expressing their sentiments of the person who is to minister to them, either by subscribing or refusing to subscribe a paper, named a call, inviting him to be their minister; or by supporting a charge of immorality of conduct or unsoundness of doctrine. The former of these seems of little importance, as a call may be sustained, however small the number of subscribers. If no objection occur, the person is ordained, by imposition of the hands of the presbytery, who assemble at a time appointed for the purpose; the presentee having first answered the questions, and made the promises and engagements 16quired by the law.

The lowest judicatory in the church of Scotland is the kirk-session, composed of the minister of the parish and of lay elders. New elders are chosen by the session, but are liable to be objected

against by any member of the congregation. If the objections be not valid, they are at an appointed time set apart to their office by prayer; having first declared their assent to all that is contained in the confession of faith.

A presbytery is composed of an indefinite number of parishes; in some populous districts of not less than thirty, in some more remote of not more than four. This judicatory consists of the ministers of all the parishes within the district; of the professors of divinity, if they be ministers, in any university that is within the same district; and of one elder from each parish. A moderator, who must be a minister, is chosen twice a year. At present there are 78 presbyteries in Scotland.

Three or more presbyteries, as the matter happens to be regulated, compose a provincial synod. There are at present fifteen of these judicatories, most of which meet twice in the year. This court is formed of every minister of all the presbyteries within the bounds of the synod, and the same elder who had last represented the kirk-session in the presbytery.

The next and highest ecclesiastical court is the general assembly. It is composed in the following manner: All presbyteries consisting of twelve parishes, or under that number, send two ministers and one ruling elder; all presbyteries consisting of eighteen or fewer, but above twelve, send three ministers and one ruling elder; all presbyteries consisting of twenty-four parishes, or fewer, but above eighteen, send four ministers and two elders; all of above twenty-four, but under thirty parishes, send five ministers and two ruling elders; and all that consist of more than thirty parishes, send six ministers and three ruling elders. The sixty-six royal burghs of Scotland are represented in the general assembly by ruling elders: Edinburgh sending two, and every other burgh one; and each of the five universities is represented by one of its members. The general assembly, therefore, is composed of two hundred ministers representing presbyteries, eighty-nine elders representing presbyteries, sixtyseven elders representing royal burghs, five ministers or elders representing universities: in all 361. In this assembly, the sovereign is represented by the lord high commissioner. This assembly meets annually in the month of May, and

continues to sit for ten days. But as it may be impossible, in that space of time, to decide all the questions that are brought before it, and circumstances may occur in the intervals between general assemblies requiring the interposition of this supreme court, a commission is annually formed of the general assembly: which differs from the general assembly chiefly in not being honoured by the representation of the sovereign, and may be considered as a committee of. the whole house. Thirty-one members, of whom twenty-one are always to be ministers, constitute a quorum, which meets four times in the year, or oftener, for the dispatch of business.

These four courts are so constituted, that each inferior court is subject to the controul of its superior. The power of the superior court may be exercised at its own pleasure, upon reference from an inferior court, and upon appeal or complaint. In matters purely ecclesiastical, the civil power does not interfere with these spiritual courts; but in every question of a civil nature, such as respect glebes, &c. the decision of a presbytery is cognizable by a civil judicatory.

The judicial power of the church of Scotland appears in the infliction or removal of such censures as are thought to belong to a spiritual society. The objects of these censures are gross immorality, heresy, and schism. The minister of the parish has no power of this nature, but as a member of the kirk session: and he again is subject to no control less than that of the presbytery by whom he was ordained, and by whom alone he may be suspended or deposed. The nature of these censures, and the method of inflicting them, are defined. in a code of laws, confessedly imperfect, called the form of process.

General laws were formerly made and repealed by the general assembly alone. The barrier act enables an individual to propose to the presbytery new laws, or the amendment or repeal of old laws. Such proposals must be transmitted to the general assembly, and by them are either dismissed, or sent to all the pres byteries for their approbation. result is returned to the next general assembly, and passes into a standing law, if not less than forty presbyteries have approved. To prevent the delay which must thus be occasioned, the general assembly, if it thinks fit, can order the proposed measure to be ob

The

served as a law, during the term which intervenes between its first being proposed, and the rejection or confirmation of it by the presbyteries at its succeeding meeting.

The church of Scotland receives annually from the exchequer of that country, 20001. Of this, 5001. are set apart for the salaries of the procurator and agent of the church, the law-officers, clerks, &c.; and the remaining 15001. for the defraying of the expences incident to the dignified station of the representative of the sovereign in the general assembly. Emoluments are also annexed to the offices of his Majesty's chaplains for Scotland, and the deans of the chapel-royal. The stipends of the ministers arise chiefly from the teinds or tythes, paid either in money or in kind by the titular of the teinds, who is not always the landholder, but in some cases the crown, in others an individual or a corporation. The landholder in Scot land enjoys a privilege in respect of the payment of tithes, which is not known in other Christian states: he may value his teinds before a court of session; and that valuation being established, how much soever the rent of his lands may rise by the improvements of agriculture, &c. the increase is entirely his own, because the teinds never go beyond the rate at which the valuation had fixed them. The landholder, if he be not titular, as is frequently the case, may compel the titular to sell the tends

to him: excepting where the teinds are held by the crown, or when they have been granted for the support of public institutions. If the titular does not pay the whole of the teinds, according to their valuation, to the minister, the court of session may grant an augmen tation, but never beyond the quantity or sum fixed when the teinds were valued. Besides the teinds, the minister of every country parish is provided with a dwelling house, or manse; with a garden; with a glebe of not less than four acres of arable land; with grass for one horse and one cow, and with the out-houses necessary for the management of his small farm. By another legal provision, called the ann, the half-year's stipend that becomes due after the death of a minister, is paid to his widow or exe

cutors.

We have thus endeavoured to exhibit to our readers, in the most succinct manner, the constitution of the church of Scotland. It has its excellencies and its defects both in theory and in practice; but upon neither do we feel ourselves here required to offer any remarks,

The third part of Dr. Hill's work, which contains Counsels respecting the Duties of the Pastoral Office,' though designed for the Scottish clergy, may be read with great advantage by those within the pale of our own establish ment, and by the regular teachers of dissenting societies.

ART. XX. Letters to Mr. Fuller on the Universal Restoration, with a Statement of Facts attending that Controversy, and some Strictures on Scrutator's Review. By WILLIAM VIDLER. 8vo. pp. 157.

THE author of these letters is very well known to those who pay any attention to controversial divinity, as the zealous advocate for the doctrine of universal restitution, which Mr. Winchester preached with much success some years ago. In the year 1793, Mr. Vidler received from Mr. Fuller what he considered a private letter, occasioned by his having openly avowed this doctrine. This letter was in 1795 published, without Mr. Vidler's knowledge, in the Evangelical Magazine, a periodical publication which was not open to a defence. Some time after this, Mr. Vidler began to publish a monthly work called The Universalist's Miscellany, which is still continued under the title of the Universal Theological Magazine. In this he

offered to conduct the controversy, and several letters were accordingly published by both parties. Mr. Fuller's letters were afterwards printed separately, and soon occasioned, as was most probably designed, a violent tract, called, "Letters to an Universalist, containing a Review of the Controversy between Mr. Vidler and Mr. Fuller, on the the Doctrine of Universal Salvation." The writer signed himself Scrutator, heing ashamed, as Mr. Vidler conjectures, and as he certainly with reason might be, "to put his name to the effusions of his anger." The work before us contains the letters which were written in answer to Mr. Fuller, and which, in fairness, ought to have been published at the same time with them.

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