nothing that the young mind can rest upon till it has wrought out independent support for itself,-especially at a time when there are so many temptations to one-sided extravagances of all kinds. Considerations of this sort, long dwelling on my mind, have induced me to draw up the accompanying Synopsis of a Course of Lectures, which I am desirous to undertake, and which I shall feel obliged by your submitting to the approval of the Committee. It contains the sort of review which would form the natural termination of my History of Christianity; but from its great practical importance, I wish to anticipate it. Still, though I beg the Committee to admit this Course as merely an extension of the work properly belonging to the Department I already fill, it is, to all intents and purposes, a distinct Course, looking at Christianity from quite a different point of view, and cannot supersede, but must go on along with, the lectures on Ecclesiastical History. I propose to give one lecture a week in the 4th and 5th years only, commencing next session; which will make a very slight addition to the work of the Divinity students, especially if the proposed extension of the Theological Course to three years be adhered to. In working out my idea, for the sake of theoretical completeness, I have, in the accompanying scheme, approached in some places the limits of the Departments of my colleagues. These parts of my Course I should do little more than indicate, accepting the results of my colleagues' labours, and referring my pupils to their classes for details. I mention this to avoid misapprehension. I have thought it right, before submitting this plan to the Committee, to consult my colleagues in the Theological Department, as well as the Principal of the College. They have all expressed their approval of the plan, and their sense of its desirableness: Mr. Robberds very kindly and cordially in verbal communication; Mr. Smith in a letter which I take the liberty to enclose. Mr. Kenrick favoured me with a full and friendly criticism of the scheme, of which I shall of course gladly avail myself in reducing it to practice. After suggesting the propriety of abbreviation in certain parts, he adds, "I do not doubt that, whether you condense your scheme according to my recommendation, or work it out in its amplitude, you will produce a very interesting Course of Lectures. You are at full liberty to say to the Committee, that I approve of such an addition to the Theological Course, and generally of the plan which you have sketched for carrying it

out." I have entitled these Lectures, "A Supplementary Course on Christian Principles, Doctrines and Institutions." I shall be gratified by the Committee's acceptance of my proffer of an additional Course, and still more by finding that they think it calculated to add to the completeness and efficiency of our whole system of Theological Instruction. After the enclosed Synopsis has been submitted to the Committee, and you have made what use of it you think proper, I shall be obliged by your returning it to me, as it is the only complete copy of my scheme that I possess.

I received from Mr. Aspden, a few days since, a request from the College Committee, that I would preach a sermon in Upper Brook-Street chapel on behalf of its funds. I will take the liberty of saying to the Committee through you, that I shall be happy to concede the use of my pulpit for this purpose to any gentleman whom they may think proper to select; but that, as well on general grounds, which I need not here further specify, as from my connection with the Institution as a salaried Teacher, I must decline very respectfully making any such appeal in my own person.

I have taken up, my dear Sir, a great deal of your time; and now subscribe myself, with sincere regard, and hearty good wishes for the prosperity of the several Institutions in which we have a common interest, ever truly yours,

JOHN JAMES TAYLER.
Rev. R. B. Aspland,
Sec. of Manchester New College.
No. II.

Supplementary Course on Christian Principles, Doctrines and Institutions.

I.-Principles.

§. (1.) Investigation and determination of Christianity as an existing factWhat is the distinctive character of the belief so designated, which is still active as a principle of sentiment and conduct in some portion of the inhabitants of the Western world-Not to be inferred from creeds, usage or profession, since these may be dead and formal.

a. Induction from the aspirations and efforts of eminently religious persons in all denominations, and from the aim and tendency of sects which, since the Reformation, have effected from time to time a great revival of the Christian life, especially in the period of their first fresh energy and zeal Observation of the points of thought, feeling and action, wherein such individuals and sects agree -Elimination of the peculiarities which

obviously result from local or transient influences, and produce exaggeration or one-sidedness.

b. Further limitation of the idea of a common Christianity still existing among men-in the objections made to secta. ries and spiritual innovators, by earnest and religious members of long-established and quiescent Churches.

c. The distinctive features of the idea of Christianity so obtained, brought out and placed in still clearer light, by con trast with Deistical systems of belief and practice, with the religious life of Jews and Mohammedans, and of such educated and intelligent Heathens (Parsees, Buddhists, &c.,) as may still be found in the countries of the East.

d. General Result-Christianity a consecration of the whole life-will, affections, habits -to God, through faith, holiness and love, brought home to the believer's mind, and implanted as living principles within him, by the mediation of Christ.

§. (2.) Relation of Christianity to Religion in general-Origin and foundation of religious belief: intuitive or inferential ?Worship the sympathy of Spirit with Spirit, modified by a sense of dependence and awe-Definition of SpiritInquiry whether any and what attributes can be absolutely predicated of all Spirit as such, so as to afford a ground for à priori conclusions as to the character and purposes of the Sovereign Spirit-Importance of these, if attainable, as completing the d posteriori argument from the evidence of design-What is meant by the Personality of God-Discrimination of proper Monotheism from Pantheism.

§. (3.) Ordinary distinction of Natural and Revealed Religion-to what extent valid-Investigation of the idea of Revelation (άπоkáλviç)—Scriptural uses of the term-Inspiration (analysis of such terms as θεόπνευτος, θεοφόρητος, πνεῦμα, πνεйμа äуlov, пVενμаTIKós, &c., &c.) its source and evidence-inward witness -outward effects-Prophecy, MiracleUltimate grounds of belief-Extent of authority external to the believing mind -required proof of it-Christ's words (John xv. 16), "Ye have not chosen me, but I have chosen you."

§. (4.) Source of the Christian Religion, immediately, the writings of the New Testament; mediately and ultimately, the mind and life, or, in one word, the spirit of Christ-Evidence that we have in the

New Testament a trustworthy representa tion of the spirit of Christ-Genuineness, authenticity and credibility of the Christian Scriptures-Idea of a Canon-principles operative in its formation-Rela

tion of the Old and New TestamentsMessianic expectations-Origin and development of the idea of a Christ-its signification and wide diffusion-in what sense fulfilled by Jesus of Nazareth-Historical reality and personal influence of the Christ of the Gospels.

§. (5.) The Religion of Christ expressed in his Person and his Life, and in the Apostolic conception of themAnalysis of it, as so disclosed in the New Testament-Spiritual principles of permanent authority and application involved in it [a, Habitual consciousness of the presence of a Heavenly Father-b, Entire self-abandonment in submission and endeavour to His requirements and guidance-c, Energetic and trustful co-operation with God, from the belief that good must prevail over evil in the issues of His providence-d, To be and do good, and to make others good, Man's chief business in this life, the brotherly tie which unites him to the family of God-e, Sin the only separation between Man and God-f, Death no proper object of terror to good men, but only the means of tran. sition from one state of existence to another (ὁ αἰών οὗτος, αἰών ὁ μέλλων—τὰ vesŵta, tà μéλXovra), where they that are worthy will be admitted to closer intercourse with Christ and God] — The whole Person and Life of Christ invested with the power and the wisdom of GodSignificance and efficacy of his DeathRelation of Christ's word and work to present believers in Him-Analysis of the nature and operations of Christian Faith its transforming influence on the affections and the will.

II.-Doctrines.

§. (1.) Distinction between Principles and Doctrines-Doctrine the conception of Principle, as modified by the idiosyncrasy of individual minds, or by adaptation to the ideas and beliefs of a parti cular condition of society-Doctrines as well as Principles contained in the New Testament-hence a basis for Biblical Dogmatics-Discrimination of the Transitory and the Permanent in the Christianity of the New Testament-Distinction of Form and Spirit in the religious utterances of Christ and his Apostles-Difference between simple Exegesis and the practical application of Christian Principles.

§. (2.) Review of Doctrines and Institutions indispensable to a full comprehension of the historical fact of Christianity-Doctrines taught in the Scriptures, or deduced by different Christians from them, conveniently referable to three prin cipal heads-God, Christ, Man.

380

2. Christ-his nature, rank, office, work (Pre-existence, Mediatorial function, Kingdom of Christ or Heaven, Atonement, Satisfaction, &c.)-a, Scripture-b, Articles of different Confessions-c, Comparison of the same-d, Residual truth-A. Supplementary Inquiry into the nature and operations of the Holy Spirit-relation of λόγος and πνεῦμα in the Jewish theology.

3. Man-his relation to God and Christ -nature and condition (Divine Decrees, Original Sin, Grace, Free-will, Faith, Repentance, Conversion, Regeneration, &c.) -duties (outline of Christian Morals) destination (Future Judgment, Heaven, Hell, design and duration of Future Punishment)-a, b, c, d, as under the former heads.

4. Supplementary. Demonology of Scripture and the Church, with the associated beliefs.

III.-Institutions.

§. (1.) The Church-Idea of a Church -its need and reasonableness--founded in the spiritual capacities and affections of the human soul-its equivalents under the Mosaic Dispensation and in Heathenism -Church and State-their relation and reciprocal influence.

§. (2.) Worship-simplicity of the earliest forms-Synagogue model (Justin Martyr)-influence of Heathenism in introducing pomp and terror-predominance of the sacrificial idea-Canon of the Mass -Return to primitive simplicity-Question of Free Prayer and Liturgies-Admissibility of the Arts for the embellishment of Worship.

§. (3.) Ordinances. Analysis of the idea of a Sacrament-Seven Sacraments of the Catholic Church-Reasons for the retention of the Ordinances observed by Protestants-a, Baptism-b, Lord's Supper-Question how far the Spirit of Christianity might beneficially revive or institute other occasions of rejoicing and solemnity-e. g. Confirmation of the Young -Service at the Settlement of a Minister (Nature of the will-worship condemned, Coloss. ii. 23).

§. (4.) Modes of Church Government -How far Scripture furnishes any rule in

§. (5.) Means of religious influencePreaching in the pulpit and elsewhereprivate visiting-indirect promotion of religious objects-final aim the awakening and preservation of a true Christian life-all methods of action to be modified by circumstances.

§. (6.) Relation of the Church to Society at large and to the Civil PowerEducation-Philanthropic Organizations Question of Religious Establishments.

Bolton District Unitarian Association.

The half-yearly meeting of this Association was held at Bolton, April 26th. The devotional service was conducted by Rev. Archibald Macdonald, M. A., and a sermon was preached by Rev. C. B. Hubbard, from John vii. 48, "Have any of the rulers or of the Pharisees believed on him?" From these words the preacher advocated the claims of Revelation as the word of Truth. He contended, 1st, that the rejection of the Scriptures by individuals of eminence or station did not prove them unworthy of belief; 2ndly, that their rejection by men of learning and genius was insufficient to invalidate their claims to a divine origin; and, 3rdly, he insisted that objections from such sources ought only so far to exercise an influence over our minds as to stimulate us in the search after truth, and, if our convictions were strengthened, to make us hold fast that which is good.

The members of the Association assembled afterwards at the Temperance Hall, where tea was provided, and upwards of three hundred persons partook of it. The Rev. Franklin Baker, the minister of the chapel, presided over the meeting, and was assisted by his brethren, the Revds. John Ragland, John Cropper, Franklin Howorth, F. Knowles, C. B. Hubbard, W. Probert, Henry Clarke and A. Macdonald, many of whom addressed the meeting. Two Petitions to the House of Commons were adopted-one for the admission of the Jews to the councils of the nation, the other for the substitution of international arbitration for the destructive and costly arbitrement of war.

The proceedings were enlivened by beautiful glees and anthems, sung by the choir belonging to the chapel.

The autumn meeting of the Association will be held at Park Lane on Oct. 4th, when the religious services are expected to be conducted by Revds. Henry Clarke and C. B. Hubbard.

Padiham.

The annual Sunday-school sermons were preached here by the Rev. J. Wright, of Macclesfield, on Sunday, May 6th. The congregations were very good, that in the evening quite crowded; the collections amounted to £21. 14s. 3d., a large sum, when it is remembered that the congregations of that district consist entirely of persons belonging to the humbler classes, and that they were not, on this occasion, assisted by any wealtheir friends from a distance.

It would be well for some of our friends who are almost disheartened with the present state of our denomination, or who think that "the old Unitarianism has done its work, and that we require some new thing for the present day, to pay a visit to Padiham. They would there find a large congregation, destitute of wealth, but full of zeal, without artificial cultivation, but abounding in native intelligence, -independent thinkers, industrious readers, and, better than all, full of devotion, and leading spotless lives. They would find no lack of philanthropic effort, no coldness or deadness, and yet an earnest sense of the value of the doctrines of Unitarians, and a warm interest in their dissemination. We are much mistaken if they would not come away better from such a visit, with more hope for the issue of the present state of things in the establishment of truth, more faith in man and in religion, and quickened affections for the really great and noble, as distinguished from the conventional.

Every one who visits this district is struck with the rich field it offers for missionary effort. Neglected as it is, fresh congregations are springing up in it; were one labourer enabled to spend all his time upon it, it would not be long before the whole community might be evangelized, and thousands of souls, now sickening under the influence of Methodism, or pining in a barren scepticism, might be brought to a rational belief and a piety and zeal awakened by truth and founded on knowledge.

University Reform.

(From the Edinburgh Review.) Towards the close of last year, to the astonishment of those without and the partial horror of some within her gates, the University of Cambridge herself pronounced against the system which she had so long maintained, in favour of one more liberal, and more wise, and in its spirit, we believe, more ancient. The non-academic world is aware that, under the mysterious operations of such cabalistic words as Syndicates, Graces, Triposes, an important change of some sort has been introduced at Cambridge into the academical system of England. The change, translated into ordinary language, is in substance as follows: In the first place, every candidate for the degree of Bachelor of Arts, in addition to the amount of mathematics and classics required for a degree at present, must attend the lectures of one or more of the professors of the moral or natural sciences, during one term at least, and must produce a certificate from the professor of having passed a satisfactory examination. In the second place, two new Honour Triposes are established, one for the moral, the other for the natural sciences; the candidates for these honours being arranged in three classes, according to their aggregate merits in all the subjects, with particular marks of distinction in each class for eminent proficiency in particular subjects. The sister University is preparing to follow, though more slowly, and at a little distance. The Oxford scheme, which we are sorry to say has been as yet only partially accepted by convocation, was a little different in its details, but its principle and object were the same; each University proposing to retain the distinctive elements of its previous system at the moment of enlarging them. *** The alteration looks a simple one, and is so. But it imports a recognition of the great fact, that, in the present state of knowledge and of society, something more is required in a college education than mathematics and classics; and it admits, for the first time, the professors, by whose learning and abilities the University has hitherto been more adorned than aided, into their just influence in its system and its degrees. * *

The Universities have done far less for the education of the youth of England than they might have done; but the majority of students whom they have trained are neither barbarous

ignoramuses nor contemptible duncessome of them, indeed, the most accomplished of men. Their common error was their exclusiveness. Meantime the manner in which, both at Cambridge and Oxford, this their common error was followed out, was so different, that two such opposite courses could scarcely possibly be right; and the reformations now in progress are as much of an admission as generous censors will require that they have both been wrong. The illiberality of one University was abundantly reciprocated by the illiberality of the other. We have seen high wranglers who could not for the life of them have construed the first chapter of St. John's Gospel: on the other hand, we have also gazed upon firstclass men who could not have worked a rule-of-three sum, and who would have been perplexed to explain how two sides of a triangle are together greater than the third. Beyond this there was little or no choice. The University of Cambridge, in senate-house assembled, has resolved at length that the time was come when its circle of knowledge must be enlarged. It has declared that it is no longer fitting that it should limit its instruction to mathematics, or even to classics and mathematics only. *** The time has come when an ordinary Oxford scholar, in addition to his Aldrich and Greek Testament, must have some opportunity of learning accurately the import of those mystic terms, "pump," "lever," "pulleys,' 'galvanism," &c. &c., or of that strange language which deals in the symbols, "rent,' ""value," "exchangeable value," "labour," currency," "taxes." We hope that an Oxford classman will not much longer have just cause for repining, as a "Country Schoolmaster" does, when he contrasts the standard of his University examination with that of the Training College at Battersea.*

""

The education of the upper classes is strikingly improved within the last twenty years-miraculously within the last half century. This has been partly brought about by the action of the old Universities themselves; partly, and more than is generally acknowledged, by some of the public schools; partly also by rival and ambitious institutions, like the London and Durham Universities; partly, and perhaps chiefly, by the impossibility of standing any longer still, in the midst of an advancing world.

* Henceforward, let us hope, the Cambridge, and soon we trust also the Oxford, graduate will be in some measure qualified by his college career to enter on the functions of his "faculty;" to contend successfully with ignorance and presumption; to disabuse prejudice, to refute error, and to illuminate the darkest dens of bigotry with a torch lighted at the altars of Science and Humanity. Henceforward, let us hope, England will owe to her splendid and time-honoured institutions, a long race, not only of scholars, divines and mathematicians, but also of chemists and geologists, jurists and political economists.

We certainly share the " "Country Schoolmaster's "admiration of the examination-papers set in this institution. Comprising, as they do, questions in the elementary points of geometry, arithmetic, algebra, geography, church history, Scripture history, English history, and agricultural chemistry, we doubt whether one half rv ToXXov at Oxford or Cambridge could answer them creditably off-hand. The "Country Schoolmaster" is a zealous Oxonian, and complains bitterly that in the course of many years he has not been able to provide himself from Oxford with an assistant competent to instruct his boys in the elements of natural science.

April 25, at the Presbyterian chapel, Gee Cross, by Rev. James Brooks, Mr. GEORGE SLATER to Miss MARY NEWTON, both of Flowery Field. At the close of the service, the minister presented to the bride a handsome Bible, in commemoration of the first marriage solemnized in the new chapel.

April 26, at the Old meeting-house, Bessels Green, by Rev. John Briggs, BERNARD PIERCE BRENT, Esq., to LAURA,

youngest daughter of the late Mr. Edward MARSH, of Dover.

April 29, at Bank-Street chapel, Bolton, by Rev. Franklin Baker, M.A., Mr. SAMUEL RAMSDEN to Miss JANE DARBYSHIRE, both of Dam Side, near Bolton.

May 8, at the Old chapel, Mansfield, by Rev. J. G. Teggin, Mr. JOHN JESSE HANDLEY, of Mansfield, to MARY ANNE, eldest daughter of Mr. J. BIRKS, of the same place.