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be overturned without materially affecting the latter. There seems sufficient reason for distinguishing between a Western and an Alexandrine class of authorities, without the supposition of any important peculiarities in the text of either. The true ground for such a distinction is, that the Western and the Alexandrine Christians were so separated from each other by language, by intellectual habits, by difference of country and by other circumstances, that the manuscripts respectively used by either may fairly be considered as forming a distinct class of authorities for settling the text. The same causes of errour were not likely to affect both; the same corruptions were not likely to be found in both. Their agreement, therefore, is of more importance, and tend. more strongly to prove the genuineness of the text, than if this ground of distinction did not exist; than if they were all manuscripts used by Christians more nearly connected with each other. A similar principle of classification, it is obvious, may be still further extended.

Griesbach, indeed, appears sometimes to have been biassed by his peculiar theory; and we do not agree with him in all his decisions. But he merits, undoubtedly, great praise; and there is good reason to regard his edition as approximating very nearly the original text, more nearly indeed than, according to some of the passages we have quoted, he himself seems to have apprehended. The labours of Dr. Scholtz in collating new manuscripts, we believe, will be important, generally speaking, not as changing, but as confirming what may at present be regarded as the standard text, the text of Griesbach.

ART. VIII.-An Inquiry into the Comparative Moral Tendency of Trinitarian and Unitarian Doctrines; in a Series of Letters to the Rev. Dr. Miller, of Princeton. By JARED SPARKS. Boston. Wells & Lilly.

FIFTEEN years ago, it was a rare thing to meet with a professedly Unitarian work in this country. The more learned and elaborate treatises on the controversy were in the hands of scholars; but of popular works, explaining and

defending Unitarian doctrines, only a few of Emlyn's tracts, and two or three of the controversial publications of Price and Priestley, were known amongst us, and these not generally.

Únitarianism had indeed existed here for a long time previous, in the minds of the thinking and inquisitive part of the community; but it had been derived directly from a candid and careful study of the Scriptures, almost the only strictly Unitarian book accessible to the people.

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We welcome every effort which is made to supply this deficiency of popular works, friendly to what we regard as the truth, and designed and adapted for general reading. spirit of inquiry, and a disposition to read upon religious subjects, have been excited in all classes; which have increased the demand for works of this description, and taught us to look to the press, even more than to the pulpit, as a means of diffusing correct religious principles. We are happy to find that writers of ability from amongst ourselves are beginning to turn their attention to this important object. We certainly have no wish to detract from the merits of several of the publications of the English Unitarians. On some points, however, connected with the controversy, they are known to speculate differently from us; and the temper and bearing of most of their controversial writings are, likewise, affected by a keen sense of the political wrongs, which they endure as dissenters from the established church, and in which we, of this country, can hardly be expected in all cases to sympathise.

It is, therefore, with great pleasure that we join in recommending Mr. Sparks's Inquiry into the Comparative Moral Tendency of Trinitarian and Unitarian Doctrines. It is a book designed and adapted for general reading; and the topicks, and the manner in which they are discussed, are exactly suited to the present state of the Calvinistiek controversy in this country. The volume, as we suppose most of our readers are aware, contains a series of Letters originally published in the Unitarian Miscellany; but they are here brought together with many important additions and alterations, such as were necessary to clothe them with a general interest, and make them harmonise in promoting the author's main purpose in writing. Something is unquestionably lost, in regard to arrangement and symmetry, in consequence of

the disconnected manner in which these Letters were first given to the world; but something also is gained from the same cause, as it led the writer to bestow a more distinct and concentrated attention upon some of the more important topicks, that came under his consideration. As an example of this, we might refer to his Letters on the Sentiments and Morals of Celebrated English Unitarians; and, also, to his admirable Letters on the Atonement, containing by far the best popular treatise on this difficult and delicate subject, which we remember to have seen.

As to its general execution it is enough to say, and no more than the truth, that this work is in all respects worthy of the character and reputation of its author. The point, moreover, on which the whole argument is made to turn in this book, is that which must, after all, decide the controversy with the bulk of mankind;-namely, the comparative moral tendency of the two conflicting systems. The learned and curious may perplex themselves with metaphysical distinctions, and philological refinements, and historical and antiquarian researches; may frame their theories, and run out their inferences, and talk of their orthodoxy and their heterodoxy; but the great body of the people have no time, taste, nor abilities, for discussions of this nature; nor will they suffer themselves to be made a party to the disputes founded on them, unless inveigled into it by their spiritual guides. So far as they are wise and independent of party influences, and so far as they dare think and judge for themselves, they will uniformly declare themselves in favour of that system, which they can understand, and which, while it may be plainly shown to be accordant to the obvious tenour of Scripture, and the acknowledged design of the Gospel, approves itself also to their consciences and their common sense, as most conducive to pure morals, a charitable disposition, and practical piety.

If this work had not been so long before the publick in two distinct forms, we might enter more particularly into its merits, and illustrate our remarks by the citation of some of its more striking passages. As it is, it only remains for us to recommend it warmly to all Unitarians who read, assuring them that it will resolve their doubts on several important points much agitated at the present day, and afford them a degree of information and satisfaction respecting some views of their

faith, not likely to be obtained from any other quarter. Unitarians should also consider, that professing, as they do, to be a reading and inquiring sect, to include a larger than usual proportion of intelligent, and thinking men in their number, and to hold views which only require to be stated and explained, in order to be clearly apprehended even by common minds, a neglect to avail themselves of the means to understand the nature and grounds of their religious principles, is more inconsistent and more inexcusable in them, than it would be in any other denomination of Christians.

ART. IX.-Regular Hymns, on a great Variety of Evangelical Subjects, and important Occasions, with Musical Directions, for all the Varieties of appropriate Expression. By SAMUEL WILLARD, A. A. S. Greenfield. 1824. THIS is a work for many reasons singularly deserving of attention. It contains one hundred and fifty eight original hymns, composed by the same author, for the purpose of illustrating a new and important theory, which may effect a better alliance between sacred poetry and sacred musick. It is in every sense original; in plan and principle, as well as in composition; and could only be the result of great zeal and industry. It is designed to point out the defects and errours which render psalmody so little efficacious, and to suggest a remedy. Mr. Willard deserves the thanks of the religious community for exciting attention toward them; and, although we fear that few will be brought to such a deep consideration of the subject as to feel its importance as he does, or as we do; yet we are persuaded that merely to agitate and discuss the topick, must have an influence, small, perhaps, yet real, toward producing a correct sentiment, and thus alleviating, if not correcting, the evils which exist. We gladly avail ourselves of this opportunity to aid the design. We shall pretend to little more than to repeat the considerations, which the author has urged, with such further illustrations as have occurred to us; persuaded that nothing more than a fair statement is needed to make the principles in question understood and approved.

The purpose of language is the communication of thought and the excitement of feeling. Words alone are capable of doing this; but the degree in which they do it must depend on the manner in which they are uttered. The same words may communicate thought very coldly or very vividly. The same sentence will excite feeling very strongly, or not at all, according to the tone in which it is spoken, and the attitude and look which accompany it. This is familiarly known. Whitefield is said to have overwhelmed an audience in tears by the manner in which, on a certain occasion, he repeated the few words, you do not know yourselves; words which are every day uttered without any impression. So much depends upon tone. The tone indeed seems to be the key to the emotions. Feeling is in no way so easily excited as through the ear. The sudden cry of fire startles us far more than the sight of the flame; and the scream of distress or long drawn groan of agony, engages sympathy beyond comparison more than the mere sight of the painful struggle.*

Without the essential aid of emphasis, pause, and tone, language becomes a feeble and inefficient instrument. When these are employed in their true and legitimate use, there is scarcely a conceivable limit to its power. Of this the whole history of rhetorick and eloquence may convince us.

Not, however, that these are all. There is much to aid this effect in what is called style; that is, in the choice, but especially the arrangement, of words, and the melody of sentences. The ear discerns and loves the musick of harmonious periods, and the mind is attracted to the thought while the sense is won by the sound.

Hence arises the charm of verse, which is only the more artificial and musical arrangement of accents and pauses. By the adjustment of these, according to certain prescribed rules of harmonious modulation, a combination and succession of rhythms is effected, which has in all ages been a source of the highest gratification to the human mind. To the perfect reading of poetry, a more exquisite grace in pronunciation, and more faithful obedience to emphasis, pause, and tone, are required, than in the reading of prose. The most musical verse may be deprived of all its charms by the unskilfulness

*See a late pamphlet of Professor Porter,

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