author, however, gives no quarter to the heretics, as might be expected, for indeed he would miss one of his principal points' in writing if he did. He denominates, and what is more, he treats them as 'the instruments of satan; he even attempts to fix on them those charges which Celsus and Porphyry brought against the christians generally; making them as it were the scape-goats of the church; he denies to them indiscriminately the possession of any real goodness whatever, in accordance to the assumption on which his whole book proceeds; whatever virtue they may appear to possess he ascribes to ' a spurious decency and gravity of manners; and if they appeal to their martyrs to testify to their sincerity and constancy, he is ready to exclaim in the words of Augustine to the Donatists, 'Martyrs! martyrs to the devil! They were not martyrs; it is the cause, not the suffering, that makes a martyr. There is no such thing as a martyr out of the church.'

• It is one of the main designs of this history, to show practically, what true christians were both in principles and manners; with how much historical fidelity and impartiality, we have already seen. Throughout the whole the writer very much overrates the influence which religious belief of any kind, has in forming the character. Men act not so much from their belief, as from their habits, and these again are not formed so much by their belief, as by education, example, public sentiment and the peculiar circumstances in which they are placed. As to what really constitutes the christian character, Milner is, as we conceive, greatly mistaken; though of course, from the peculiar nature of his undertaking, it was more necessary that he should be enlightened on this point, than upon any other. His conceptions of christian excellence are precisely such as might be expected from a man naturally phlegmatic, and wholly unacquainted with the world and human nature. He makes but little account of the amiable and social qualities, and as for candour and moderation, he even cautions us against them; for he speaks of a sceptical carelessness and indifference, not unlike that temper, which, under the names of candour and moderation, has now overspread the face of Europe.' The hermits, and monks, and martyrs, are the christians of Milner's choice, and he takes every opportunity to eulogize their piety and self devotion, not apparently considering how little there was of real christian feeling that led to, or attended their sacrifices. He is

6

ner. In an affair merely historical, I know none whose judgment and industry deserve more regard But he is an enemy to the vital doctrines of the gospel, though as candid an one as his principles would admit. (I. 141.)

forever complaining of modern degeneracy, and of the amusements and fashions, and refinements of the present day; as if christian virtue were not, on the whole, better understood and better practised too by christians, at the present time, than in the dark ages, or even in the first centuries. Next to heresy, there is nothing for which our author entertains so much horror as for talents, learning, and philosophy. The cultivation itself of the human mind,' says he, 'when carried on in the best manner, is apt to be abused to the perversion of the gospel.' 'The church of Christ, he observes in another place, 'is as abhorrent in its plan and spirit from moral philosophy, as from debauchery.' It is true he makes some concessions in favour of philology. 'May it not be said, that grammar, history, criticism, oratory, taught and acquired, with a proper subordination to divine grace, and regulated by common sense, are much less dangerous, and, in their way, more useful endowments for a minister of Christ, than philosophy of any kind, metaphysical or natural?? (I. 429.) So it seems that learning, and especially those branches of it, which are to teach us how to think and discriminate, and balance evidence, are unfavourable and dangerous to religion. Why, we do not know, unless it be that the sooner a man learns how to think and discriminate, and balance evidence, the sooner he will be likely to renounce orthodoxy; an argument which probably affected Milner's mind differently from ours. It is true learning may sometimes make men proud, but so too may ignorance, and in general, we should think it were not necessary to go to Solomon to learn, that 'a sluggard is wiser in his own conceit, than seven men who can render a reason.'

From what appears in the preceding paragraph in proof of Milner's false conceptions of the christian character, and of the manner of its formation, we perceive that the whole argument of the book falls to the ground. The object of the argument is to recommend orthodox principles, from the fact that they have always been accompanied by the christian character. But if Milner mistakes as to what constitutes the christian character, it follows that, even though more confidence were to be placed in his representations, and even though he should succeed in showing that orthodox principles have generally been accompanied by what he considers the christian character; still this would be no recommendation of those principles to a well informed mind. We here perceive, too, the injurious effect which this book is likely to have on its readers, in misleading them as to the true objects and purposes of religion, and in giving them false ideas as to what they must themselves be or become, in order to be real Christians. Some of the individuals whom he selects and holds up to view as models of christian excellence, were certainly men, whose examples it would be distraction to follow. We can only mention one, but one, however, who seems to have been decidedly the favourite of our author; we mean Augustine, to whose character and writings, he has appropriated nearly one third of his second volume, and more than he has given to any other person. Now let any one consider the vagabond and profligate life which this man led previous to his conversion; his open and shameless debaucheries, his remorseless violation of all the laws of decency and honour, of man and God; let him consider the silly story of the miracle in his garden, too much even for Milner to believe; his suddenly assuming an ascetic character, that he might the better accomplish his selfish and ambitious ends; his arts to gain preferment in the church, and his tyrannical and overbearing conduct, after he had gained it; and above all his bloody and merciless persecution of the Donatists, first driving them to desperation, and then making the excesses they committed in that desperation, the occasion of still further and more cruel persecutions; and can he help wondering that such a man is adduced as an example of a real christian, and that his character is appealed to as an illustrious instance of the blessed influences of orthodox principles ?

In the controversies that are, and probably always will be in the church, we regret that the attention of the contending parties should ever be turned aside from a comparison of principles to a comparison of characters. It is not that we fear such a comparison; for let it first be understood what christian virtue is, and we firmly believe that such a comparison would redound greatly to the honour and advantage of the unitarian cause. But we would refrain from it, because it would inevitably lead to much injustice and misrepresentation on both sides, and after all it, could prove nothing, and would convince nobody. One thing more we would suggest to our orthodox friends. According to this book they possess all the humility in the world. Would it not be well for them to give some better evidence and proof of their humility, than is to be found in their arrogating to themselves all the piety and all the virtue ?

Here we might close our review, which was undertaken merely to expose the spirit and leading object of this work. Some, however, who condemn its object and spirit, may yet look to it as a work of talents-as an entertaining work, or as a work of much general information. But in truth there is nothing in the literary execution of this book to recommend it. It was written doubtless by a serious and sincere christian, though a singularly misguided one, whose views of men and things, and whose moral

judgments, were sadly affected by his theological prejudices; and who wrote for the express purpose, as he is honest enough to tell us, of promoting the interests of his party. But he is not, and he does not pretend to be, a man of much learning or research. The history is brought down no further than through the opening scenes of the Reformation, and relates therefore for the most part to times and persons with whom we can be supposed to feel but little sympathy. There is not in the whole book a single page of fine writing, or eloquent declamation, or pathetic description, none of the profound remarks of Gibbon, none of the various erudition of Mosheim, none of the amusing anecdotes of Jortin, none of the graphic sketching and grouping of Robertson; in fine, so unfortunate has been our author in the disposition and arrangement of his materials, that he fails to excite in us the interest which we feel in a sustained narrative, and his incidents and characters make but little impression on us while reading, and are soon forgotten. There may be persons who will praise this book and recommend it, for they may think they have an interest in so doing; but there cannot be many who will read it. The philosopher will throw it aside as superficial; the scholar as common-place; the general reader as dull and heavy; the devout man as cold and constrained, and the liberal christian as exclusive and disingenuous; and every one, who reads it through, and speaks his mind, will pronounce it to be a dry, barren, and unsatisfactory performance.

INTELLIGENCE.

Theological School at Cambridge. The annual examination of the Theological School at Cambridge was held at the University Chapel on Tuesday the 13th August. The exercises commenced at nine o'clock, and were attended by a large number of the clergy of this vicinity, as well as a number of laymen.

The following are the subjects of the Dissertations read by the members of the several classes, on this occasion :

SENIOR CLASS.

1. An account of the formation of the received text of the New Testament, with an estimate of its authority. J. D. Green. 2. The character of the early Fathers as interpreters of the Samuel Barret.

Scriptures.

3. On the gift of tongues.

G. R. Noyes.

Charles Robinson.

5. On the Mosaic account of Creation.

John Porter.

4. On the state of the soul immediately after death.

N. B. Mr. John Prentiss excused on account of ill health.

MIDDLE CLASS.

6. On the advantages and disadvantages of a Liturgy.

7. On the design of St. John's Gospel.

Wm. Farmer.

Wm. H. Furness.

E. S. Gannett.
Henry Hersey.

8. On the Inspiration of the New Testament. 9. On the temptation of our Saviour. 10. I am not come to destroy, but to fulfil the law; or the connexion of the Jewish and christian covenants. Benj. Kent. N. B. Mr. Calvin Lincoln excused on account of ill health.

JUNIOR CLASS.

11. Mahometanism and Christianity contrasted as they are calculated to effect the intellectual and moral character.

E. P. Crafts.

E. B. Hall.

12. On the state of the Jews at the time of our Saviour's ministry. 13. On the different opinions and sentiments entertained by the Apostles respecting our Saviour at different times. A. Young. N. B. Mr. E. W. Upham excused on account of ill health. Several articles of Intelligence are necessarily deferred.

NEW PUBLICATIONS.

A New Translation and Exposition of the Epistles of St. Paul. By Thomas Belsham 4 vols. 8vo. London.

Miscellanies selected from the Public Journals. 12mo. Boston. Published by Joseph T. Buckingham

Lectures delivered at Bowdoin College, and occasional Sermons. By Jesse Appleton, D.D. President of Bowdoin College, Brunswick. 1822.. Answer to Dr. Wood's Reply to Dr. Ware's Letters in a second series of Letters to Trintarians and Calvinists By Henry Ware, D.D

Letters on the Eternal generation of the Son of God; addressed to the Rev. Samuel Miller, D. D. of Princeton. By Moses Stuart, Prof. Theological Sem. Andover

Discourses delivered in the College of New Jersey; with notes and illustrations; including a historical sketch of the College from its origin, to the accession of President Witherspoon. By Ashbel Green, D.D. LL.D.

A New England Tale. Second edition. New York.

A Discourse before the African Society in Boston 15th of July, 1822; on the anniversary celebration of the abolition of the Slave Trade. By Thaddeus M Harris, D.D

Boston.

Inquiry into the relation of Cause and Effect. By Thomas Brown, M.D. F.R. S. Edin. &c. Andover. Belshazzar, a dramatic Poem. By the Rev. H. H. Milman. Boston.