Tyro in Criticism would be ashamed to apply to works of mere human literature and ephemeral moment."

We cordially wish that he had specified the erasures and alterations to which he adverts. To general accusations we offer a general replication. With all just deference, we affirm that we are innocent of such mutilations, such erasures and alterations: and Dr. Ryder, if, hereafter, he possess an opportunity of explaining and supporting what at present we must style indefinite and groundless allegations, may ultimately concede that, on this head, we are not altogether inaccessible to "the light of evidence and sound learning."

Criticism, in its application to the Scriptures, has two divisions. One of these regards the text; the other, the interpretation, of the Sacred Volume. That which is exercised on the text, bears the name of Biblical Criticism: that which investigates and employs the principles of just interpretation, is distinguished as Scriptural Criticism. Important ends are answered by the distinction. The rules of " Biblical Criticism" are comparatively few, and, in theory at least, almost universally recognized and respected; while those of the second branch of Criticism are observed to leave room for a much wider diversity of opinion. Our meaning will be unfolded by an example. Various and even mutually conflicting comments on such a portion of the New Testament as Philipp. ii. 5-9, have been proposed by a number of preachers and writers: and, hitherto, there is no approach to unanimity in the judgment of the theological world on the point, which of the comments gives the real sense of the apostle. Not so, on the question, whether two well-known clauses in the Received Translation of 1 John v. 7, be genuine Scripture, and came from the pen of him who leaned on Jesus' bosom. Here, with rare and singular exceptions, divines-inquirers-of all denominations, are agreed. It would now be reasonably considered as some impeachment of a man's scholarship and experience in criticism-and this, be he Trinitarian or be he Antitrinitarian-to deny that the clauses so rejected by Griesbach are spurious, are interpolated. We could not, indeed, with any show of truth insinuate or say of such an author as Bishop Burgess that, because he attempts to uphold the genuineness of them, he is a "Tyro in Criticism:" yet, beyond doubt, if we had been unacquainted with his critical labours in a different field, and with far happier success, our astonishment at him, in the character of a Biblical Critic, would have been less profound. The truth, we repeat, is, that the large majority of intelligent and well-educated theological scholars, of every church and society, concur with each other in acknowledging and respecting the principles of Biblical Criticism, their solidity and their practical use and bearing. When Bishop Ryder shall have shewn that Unitarian Christians transgress these principles, in erasing the clauses just instanced, or any similar clauses or words touched by the impartial wand of Criticism, as being unauthorized additions to the Sacred Text; and when he shall have further shewn that we violate the same principles in adopting those "alterations" of the text, which that wand has marked as genuine readings, we will then confess ourselves guilty of mutilating "the oracles of God:" we shall then sink under the conscious shame of the ignorance, the wantonness, and the levity, imputed to us by "his record of accusation and conviction."†

* Bishop Marsh's Lectures, &c., No. II.

† After the labours of Griesbach, Porson, Michaelis (J. D.), and Marsh, on I John v. 7, not to enumerate those of other men of greater eminence in the theotoThe interpolation of " the oracles of God," is an offence quite as heinous as the wilful mutilation of them: and in both cases we must be understood as alluding to an act of the will to more than even blameable inadvertency. Now Biblical Criticism is eminently and strictly impartial. This criticism exists, and is instituted for us all. If it expose and condemn mutilations, erasures, and alterations, (we mean such as are made without and against evidence,) it equally condemns the additions, the interpolations, which man's poor wisdom has superinduced on the original narrative, argument, and declaration; and this, whether the tenets of Unitarian Christians or those of Trinitarian Christians be concerned.

It has afforded us pleasure to observe that the present Bishop of Lichfield and Coventry gives his parliamentary suffrage in favour of the relief of those of his fellow-subjects who think themselves aggrieved by the Marriage Act, as it now stands. The broad principle of religious freedom, is the firmest basis on which that relief can be solicited or afforded. This excellent person, therefore, whose good opinion all who know him must be desirous of conciliating, and who is conspicuously a stranger to the pomp as well as " pride of prelacy," will allow us to regret that, as the advocate of the prayer of the petitioners, he lays greater stress on a kind of odium theologicum than on the intrinsic and palpable justice of the case. His words are these :

"Their attempts to obtain Parliamentary exemption from the necessity of participating in our marriage ceremony have been supported, in opinion, indeed justly, (so far as the simple object of the petition was concerned,) but supported upon arguments which, while they assert to its utmost extent the right of toleration, yet stamp the opinions, which in this instance call for the exercise of that right, with the strongest reprobation. Compliance with the petition was urged, in order to deliver our temples from such reluctant, such inconsistent worshipers; and the mysteries of the holy Trinity from the inward scorn and ill-concealed ridicule of those who are compelled to listen with seeming acquiescence to what they, in their hearts, with no small hazard of impiety, dare to stigmatize as idolatry."*

We take Dr. Ryder to mean that, as a member and a prelate of the Church of England, he is no less anxious to release Unitarians from the legal obligation to engage in any of its ceremonies and services than Unitarians are to be thus released. This measure would be historically and substantially equitable. When the book of Common Prayer was framed, and, unhappily, long afterwards, Nonconformity was a crime: it was assumed that all the subjects of the realm frequented the established worship; and the forms of ritual-whether they regarded baptism, or burial, or marriage-were really public forms, and almost daily celebrated, in the presence not merely of interested and official parties, but of a mixed congregation. The phraseology of the services and the directions of the rubric, place this statement beyond dispute; and here we are furnished with

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a powerful and additional reason why all Nonconformists should be ex-
empted from the necessity of participating in the marriage ceremony pre-
scribed by the national establishment. Let the services of the church be
restricted to the votaries of the church: let her be consistent with herself!

We are not in the number of those who "inwardly scorn at the mysteries
of the holy Trinity, or covertly, yet awkwardly, ridicule them;" nor, if
we were " compelled" or induced to be present at the celebration of the
characteristic rites of the church of Rome, would we wantonly offend the
feelings of the meanest worshiper ; for we should respect his sincerity,
whatever we might think of his opinions and his practice. It is not, there-
fore, possible that we should have any sympathy with those (if such there
be) whose demeanour bespeaks "the inward scorn and the ill-concealed
ridicule," of which the Bishop of Lichfield and Coventry complains. Those
feelings we would subdue, we would discourage. But we are not the less
solicitous that, on this very account, "the stone of stumbling" be speedily
removed. If " it must needs be that offences come," still, theirs is no en-
viable situation " by whom the offence" either "cometh," or is deliberately
continued.

Upon our Trinitarian neighbours and fellow-christians we charge not the practice of idolatry, nor stigmatize them as idolaters. We are silent as to what would be our own character and situation, if believing in none other than one God, even the Father, we associated with him two additional persons, or beings, as objects of our worship. It is a matter of judgment and conscience with us to abstain from revolting language, especially when it is, at the same time, vague, ambiguous, and incorrect. Let individuals among those who are denominated Unitarian Christians, answer for themselves. We think that we have expressed the sentiment, and described the habit, of the body.

Bishop Ryder fears that Unitarianism, [" this awful denial of the Lord
who bought us,"*] "though little known to the poor, is not uncommon
among those of the middle class, who are elevated above their fellows by
some degree of superior learningt and mental sagacity." Among these
"this mistaken cause" has, perhaps, received some addition of strength.
We will venture to state it as our conviction, that, in proportion as sound
knowledge and sober inquiry gain ground, such an addition will be larger.
It is exactly among the middle classes of society-those whom neither po-
verty benumbs nor wealth intoxicates-that we may with reason look for an
augmentation of our numbers. Plain statements and plain evidence are
especially suited to persons of this condition. "The light of sound learn-
ing," is chiefly essential and useful to those whom leisure enables, or whom
duty requires, to explore the origin and progress and establishment of human
corruptions of Divine Truth. But there are those, and not a few, of "the
middle class," who, reading the Scriptures, and comparing one passage with
another, and single texts with the tenor of the whole collection, will mark
the contrast between the phraseology of our Lord Jesus, of his evangelists
and his apostles, and that of later ages will notice that what Bishop Ryder
calls "the doctrine of the Holy Trinity," is matter of deduction by men,

* 2 Pet. ii. 1. It is painful to find Dr. Ryder making this application of the pas-
sage. The original word δεσπότης, is restricted (in the singular number) through-
out the New Testament, to the only Lord God, (Jude, ver. 4,) even the Father of
our Lord Jesus Christ.

† On this account, the Bishop appears to entertain some little apprehension of the tendency and effect of Mechanics' Institutes, &c., p. 14.

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not of clear authoritative declaration by the Founder and first preachers of the Christian faith; while, on the other hand, we have in the Sacred Volume literal and unequivocal ALLEGATIONS of the sole, exclusive deity of him who is recognized there as "God, even the Father." Among "the middle class" there are many who will not fail to see that the word atonement is found in only a single passage of the New Testament,† and obviously means, and should have been translated, reconciliation-the reconciliation of men to God, not of God to men.

But Dr. Ryder grants that Unitarianism may be found "even" among others of higher rank, "who," in his opinion, "convinced that they must adopt some form of Christianity, satisfy themselves readily with that which least requires the submission of the intellect, the sacrifice of worldly indulgencies, and the exchange of the carnal for the spiritual mind."

These are his Lordship's sentiments and assertions in respect of Unitarianism, and one class of its professors. When he shall have exchanged bare statement for proof, we shall gladly accompany him in the survey of any evidence that he may be able to produce! Meanwhile, if Bishop Ryder denounces Unitarianism, because it "least requires the submission of the intellect," (an accusation which is true or false, according to our several explanations of it,) he should, consistently with this remark, but very inconsistently with his observations in pp. 9, &c., of his Charge, embrace that form of Christianity, which most "requires the same submission."

(To be continued.)

POTAMOLOGY.

Ν.

POTAMOLOGY-what is that? Why the science of Rivers, to be sure; and a very good science it is; and a very good word it is, to designate that science, coined out of sterling Greek, its two etymons flowing harmoniously together into a continued stream of sound, and well deserving to become a current expression. We thank Mr. Smallfield for teaching us that word; but we thank him much more for this tablet of many waters, which he has just ushered into the world under so appropriate an appellation. It was a happy thought; and the execution is as judicious and laborious as the plan is simple, novel, and useful. Rarely, indeed, can so much information have been condensed into so small a compass; and yet more rarely can it have been purchased at so insignificant a price; a price which cannot possibly remunerate the Compiler for his pains, but by that general adoption of his work by schools and families, as well as in libraries and public institutions, which we trust it cannot fail to meet with.

We heartily recommend this production to the purchase and patronage of our readers on account of the quantity of fact which it contains, the subject to which it relates, and the method of teaching (either one's-self or others) to which it belongs.

In this sheet there has been found " ample room and verge enough" for * Deity of nature and person, as discriminated from divinity of office. + Rom. v. 11.

† POTAMOLOGY: a Tabular Description of the Principal Rivers throughout the World, their Rise, Course, Cities, &c., Tributary Streams, Length and Outfall into Occans, Seas, or Lakes. Compiled and printed by G. Smallfield. London: M.Sher wood, and G. and J. Cary, &c. Price 3s. coloured, or 8s. coloured, varnished, and mounted on Canvas and Roller.

the essence, not merely of many pages, but of many volumes. From half a
dozen to half a score such tables, hung round a room, would put at once
before the eye all the real information which, with much time and toil, would
be obtained from a costly geographical library. The sheet is divided longi-
tudinally into thirteen columns, over which, by a judicious alternation of
colouring, the eye ranges without any sensation of weariness or indistinct-
ness. They contain 1, the quarter of the globe; 2, the name of the river;
3, the country and province in which it rises; 4, the town, mountain, or
other remarkable object at or near its rise; 5, the latitude and longitude of
its source; 6, the countries and provinces which it runs through or divides, to-
gether with the bearings of its course from one position to another; 7, the cities
or towns on or near it; 8, the chieftributary streams in the order in which they
fall into the principal stream, whether on the right or left bank, and the length
of their course to the junction; 9, this column is headed "navigable," and
states much more than it promises, in many instances giving the breadth of
the stream, and the different distances to which it may be ascended by differ-
ent classes of vessels, from the flat-bottomed boat to the man of war, with
other collateral information; 10, the length of the river, for which the
authority is given, and as there is much discordance on this point, the con-
flicting statements are inserted; 11, the sea into which it falls, with its local
form of gulf, bay, channel, &c.; 12, the towns, &c., at or near its mouth or
mouths; and, 13, the latitude and longitude of this termination of its course.
The history of the river is thus traced in all its windings, and its accessions,
and its connexions with the abodes of commerce and the boundaries of domi-
nion, from the commencement of its course in the tiny spring, to its close in
the " deep unfathomable sea," which if it be, indeed, "a grave meet for
immortal souls," is worthy to receive into its bosom the streams whose un-
failing renovation makes them as enduring as the everlasting hills.

By way of specimen we will trace the first river across the chart, through
the several divisions which have just been enumerated: for example, the
Danube, in Europe:

"DANUBE, ancient Ister - Swabia, in Grand Duchy of Baden-Donau Echingen-48, 5 N. 8, 10 E.—E, NE, Swabia; NÉ, N, SE, Bavaria and Austria; S, from the town of Vaitz, Low. Hungary; SE b E, Up. Hungary, and E b S, from Servia; SSE, E b N, Eb S, N, E, Wallachia and Bessarabia from Bulgaria-Ulm, Ingolstadt, RATISBON, PASSAU, LINTZ, VIENNA, PRESBURG, Vaitz, BUDA, Peterwardein, Belgrade, Widden, Nikopoli, Silistria, Braylov, Galatz, Ismail, Kilia-Iller, Lech 120 miles, Iser 180, Inn 240, Morava 150, Waag 165, Drave 360, with Murr 225, Theisse 495, with Maros 330, Save 330, Morava, in Servia, 210, Alouta, 300, Sereth 300, Pruth 390 -To Ulm for boats; in some parts for large ships, but not by the mouths --1833 miles, Smith; 1800, Edin. Gaz.; 1710, Malte-Brun. - Black Sea by six mouths--Kilia, &c., &c. --44, 35 to 45, 25 N. 29, 20 to 29, 45 Ε."

In this manner has Mr. Smallfield given a summary of what is most im portant to be known of the principal rivers in the world. His plan includes plan about 70, (with nearly 600 tributaries,) of which several are formed by the union of two or more large rivers, as the Mississippi and Missouri in North America, and the Rio de la Plata, Paraguay, and Parana, in South America. With the exception of the Thames, and it would have been inexcusable not to have made that exception, no stream is introduced whose length does not exceed 300 miles. It is to be hoped that he will serve up the small fry afterwards. Their lesser dimensions will be no objection, provided they have claims on our attention, for there is before us sufficient evidence of his

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