from that practical knowledge which may be properly termed religion, into those speculative and scientific enquiries which are the province of theology. And, as the farther he proceeds, the more deeply will he feel the importance and the comforts of the information he has acquired, he will be anxious to impart to others a share in all the benefits he is enjoying; and while perhaps he intended no more than to lay before the public a popular and practical view of religious precepts and duties; he will find himself insensibly led into the regions of theory and speculation, or into those doctrinal investigations which it is always best, because safest, to leave to those who are professionally bound to devote their time and faculties exclusively to their pursuit. Something similar to this has doubtless been the process by which many conscientious laymen have been unfortunately induced to trespass upon the province of the divine. We say unfortunately, because, though we well remember the illustrious names which may be cited against us, names which form a splendid exception to the rule we would inforce, we think that, upon the whole, more injury than advantage has resulted to Christianity, from the theological labours of the laity. We should be ungrateful if we did not acknowledge the wisdom and the piety of such writers as Boyle, Newton, and Nelson, men to whose works the ablest divines would not hesitate to acknowledge themselves indebted; and we are equally ready to allow that many volumes of humbler pretensions, but of considerable and permanent utility, have been added to the library of the pious christian by laymen. But it cannot be denied, that the majority of those who have thus taken upon themselves the office, for the due discharge of which the clergy are professionally responsible, have laboured in a very different spirit, and for far less beneficial purposes. We do not allude to some more notorious examples which have passed under our own eyes; to treatises in defence of Socinianism written by naval officers; or to the egregious Church of Englandism of that idol of the Portuguese reformers, Mr. Jeremy Bentham; or to certain others scarcely less violent, and certainly more mischievous attacks upon our religious establishments, which have been attributed to the leisure of briefless barristers. These are instances so notorious, that they may be left to speak for themselves. But, there are many other less virulent, and perhaps much better intended tracts, continually obtruded upon the world by lay writers, which are little calculated to increase the knowledge of pure religion, or to cherish the practice of genuine piety among us.

9

Mr. Locker himself has truly stated the fact, when he says in his preface,

"The author is fully sensible of the injury which has been done to true religion, by the unwarranted exercise of the functions of the Christian ministry. Many weak and misguided men have taken upon themselves to preach opinions which have given great concern to pious christians; and some who were the concealed enemies of the Church, have availed themselves of this cloak to disseminate the most pernicious tenets. But these are few in number, compared with such as have erred from ignorance or vanity. The charge of hypocrisy so frequently made against them has been seldom justly founded; but the errors of the enthusiast may sometimes prove as dangerous as the wiles of the hypocrite. The imprudent zeal of those preachers who conscientiously believe the absurdities they utter, has too often a powerful influence upon unsteady and ignorant minds." Pref. P. vi.

To this we will only add, that all which the respectable author observes of the evil which has resulted from the preaching of weak and misguided men, who have obtruded themselves unbidden into the sacred office, will apply in its full force to lay writers as well as lay preachers; and we say this with the less reluctance on the present occasion, because it will appear, that Mr. Locker is completely exempted from the charge; that he neither unnecessarily invaded the office of the clergy, nor did he in the discharge of that part of the clerical duties which were unexpectedly devolved upon him, deviate from that discreet and sober line of conduct to which, in similar circumstances, the best instructed clergyman would have adhered. While serving as secretary to the commander in chief on a foreign station, he felt it his duty in the absence of a chaplain, to undertake the performance of the church service on board the flag ship of Lord Exmouth and in the discharge of that duty he was naturally led to consider the spiritual wants of his congregation: and finding them wholly unprovided with books of religious instruction suited to their habits and capacities, in addition to those practical discourses which he addressed to the whole crew when assembled for divine worship," he thought the sabbath evenings might be profitably employed among those who were willing to listen to a short account of the several books which are comprised in the Bible, and to a summary of the doctrines of the Church of England." Pref. P. ix. Such was the origin of the Lectures on the Bible and Liturgy now before us. They were first delivered in a series of unwritten addresses to the sailors and soldiers who assembled on the Sunday evenings in the

gun-room of a man of war. They were afterwards put together in their present form, for the use of the junior officers, and others of the author's hearers, who expressed themselves desirous of improvement in Christian knowledge. They have been subsequently inserted in a periodical publication called "The plain Englishman ;" and are now printed in a separate form for more general circulation. Perhaps a volume thus coming before us is scarcely a legitimate subject for criticism: but it appears to us so well suited for the use of sons in the humbler walks of life, that we are desirous of contributing, as far as the influence of our recommendation may extend, to promote its dispersion by those charitable individuals who are continually endeavouring to supply their poorer neighbours with the means of religious instruction.

per

The volume is divided into two parts. The first contains six Lectures on the Bible; in which a general view is first taken of the Old Testament, and then a more particular account is given of the several books under the heads of history, Prophecy, Psalms, and Proverbs. The New Testament then falls under the author's consideration in a similar way. He first gives his readers a general account of the contents of the whole volume, and then a brief statement of the contents of the several books, and a short account of their authors, of the time when they were written, and the particular object which each inspired writer had in view. A few extracts from different parts of these Lectures, will best acquaint our readers with the mode in which Mr. Locker has performed his useful task: and will perhaps recommend the volume more effectually than any general expressions of commenda

tion.

The following passage, in which we think that Mr. Locker has very fairly stated the difficulties which the simple mind of an uneducated individual will have to encounter, when he first undertakes the perusal of the Scriptures, we recommend to the serious attention of all those well intentioned persons who fancy that when they have put the Bible into the hands of the poor, they have effectually provided for their religious instruction and improvement in righteousness.

"I can easily conceive the difficulty which must stand in the way of any one who, for the first time, opens his Bible with a serious inclination to understand it. His mind must be almost entirely unprepared for such a subject. The confused notions which he has received of the Sacred History, either from his parents, or from accidental information, give him little or no assistance in the undertaking. There may be some here who, notwithstanding their

opportunities of obtaining this knowledge, have not until now thought with earnestness upon the subject.

"A person thus circumstanced may be at length convinced that the Bible alone contains the word of God. He is happily persuaded of the absolute necessity of looking into it, first as a duty expressly commanded by God, and next as the means of learning his duty. He is satisfied of the importance of setting about it without delay. He turns to his Bible for these purposes, expecting perhaps to find a regular code of instructions to guide him, according to the usual mode of teaching systems of human learning. He searches through the Sacred Volume, but finds it made up of parts quite differing from each other. He finds a history of the world carried on through a few pages, and the narrative afterwards confined to the affairs of a particular nation. He reads a most astonishing account of God's direct interference in the worldly concerns of this chosen people; who, notwithstanding the high favour by which they were distinguished, may appear to him to have been totally undeserving of such great kindness. They stand convicted by their own history of the grossest acts of rebellion, idolatry, and wickedness. Nevertheless he finds them supported by the Almighty, in waging war upon other nations, guided in their conquests, and protected in their struggles by supernatural Providence, and at last gaining possession of the lands of their enemies, whom they absolutely destroy by the divine command.

"The inexperienced reader, surprised at these things, proceeds in his examination with increasing curiosity and wonder. He next reads of many holy men raised up from time to time among these chosen people, who were instructed by God himself, to deliver to them accounts of the most extraordinary events that were afterwards to happen; taking them to task for their crimes in the severest language, yet at the same time promising to them the greatest future blessings, and the distinguished honour of giving a Saviour to the world in aftertimes, who should be descended from their own stock. He is lost in amazement at the many wonderful things of which he reads. He is confounded at the difficulties which press upon his mind, and possibly he may be inclined to doubt the truth of these sacred writers and prophets, or to turn away in despair of understanding matters so contrary to his own experience." P. 3.

To assist the unlearned reader in this necessary but difficult study, Mr. Locker commences his Lectures by some introductory observations on the many various things contained in the Bible; on its great age; on the rudeness of the times in which the Scriptures were composed, and the change of manners and opinions since; and lastly, on the fact, that a book of Divine authority which treats of the nature of God, and his dealings with men, must of necessity contain things of an uncommon natare.

The reflections which he makes upon these several topics

are very well suited for his purpose. They are drawn up in a clear, unaffected style, and they will doubtless assist many unlettered students, and relieve their minds from perplexities which they could not escape; and prevent errors which might have seriously impeded their progress in the knowledge of the way of salvation.

We extract the following passage from Mr. Locker's sixth Lecture, which contains a retrospective view of the contents of the whole Bible, and of the various observations which be had made in support of their authenticity, or in illustration of their narrative. We do not cite the passage as containing any thing novel; but as a fair specimen of the ability which Mr. Locker has shewn, in adapting his materials to the comprehension and character of his hearers.

"In examining the circumstances of our Saviour's life, it is only necessary to consider how such events could, with any prospect of being believed, be reported to have happened in London, or any other great city of the present day, if they had not really taken place.

If a person were to pretend to perform such miracles, and his friends, after he was put to death, for thus trying to impose on the world, were to spread a report of his having risen from the dead, would any number of persons be found wild enough to believe such a story, in direct contradiction to the common sense and knowledge of the public? If, as a Jewish council declared of the disciples of Christ, these men had stolen away his body, would they, with the corpse lying before them, be frantic enough to believe he had come to life? or is it credible that without hopes of reward they would put forth such a story? And if they did, would not one general voice of contempt and indignation put to silence such an absurd declaration, and prove the whole to be an imposition? Again, could they be rash enough to publish an account of miracles which everybody knew to be false, or to state that at his execution a terrible earthquake shook the ground, that a wonderful darkness overspread the city of London in the open day, and that many eminent divines, who died long ago, came to life again out of their graves, and walked through the streets? Would they venture such a declaration when every person to whom they appealed could contradict them, and declare that no such thing had taken place?

Yet such facts as these the Evangelists record; and they per. severed in maintaining the truth of this story, without any possible chance of reward, in spite of all the threats and persecutions of their enemies; they endured the severest hardships and sufferings, and were executed at length, with this declaration on their lips, when a single word, acknowledging their falsehood, would have instantly saved their lives, restored them to freedom, and secured to them the reward and patronage of their unfeeling persecutors.