that Jesus is the Messiah. Some defined them as the fundamentals on which all Christians were agreed, while others reckoned nothing essential to faith, which had not a practical tendency. The Lecturer defined the credenda as the articles commonly received as orthodox with 'a due estimation of the Church's sacraments and the Church's priesthood' for these were 'interwoven into the very substance of Christianity and inseparable from its general design.' The orthodox doctrines with the Church and sacraments' had been held in all ages of the Church. Some objected that the Church was once Arian, to which the answer was, that the hierarchy only became Arian under the compulsion of the civil power.

In his Charge of 1821, Van Mildert, as Bishop of Llandaff, lamented the increase of Methodist and Dissenting meetings. He lamented also the progress of infidelity and in some places of Unitarianism, a phase of Christianity 'hardly stopping short of disbelief in revealed religion.' But the real and great enemy of the Church was fanaticism, that is the preaching of the followers of Wesley and Whitfield. This was the thorn in the flesh, the torment of the orthodox and decorous bishops and clergy. It is not clear that Van Mildert distinguished between the theologies of the different sects, even of the Methodists. To 'the wandering schismatic,' he ascribed the doctrine of salvation without man's co-operation, but simply by an absolute decree.

The Bishop was essentially a prudent Churchman, his progress never exceeding that of the whole ecclesiastical body. He lamented the 'spurious liberality of sentiment which regards each persuasion with an equal degree of complacency,' and he opposed all such measures as those to which belonged what was called 'Catholic Emancipation,' for the Roman Catholic religion was idolatry and superstition.

Edward Maltby succeeded Van Mildert in the See of Durham. He was a pupil of Dr Parr and was strong in Greek. He appeared as a theological writer early in the century. After the manner of Paley he pursued the argument from undesigned coincidences.1 He did not propose a formal proof, but only undertook to set forth such considerations as made Christianity credible, and the books on which it rested

worthy of credit. The New Testament had marks of genuineness and authenticity, that is, according to the definitions of Bishop Watson, the books were the work of those whose names they bear, and contain what is true. The New Testament was written in Greek, but not in that of the natives of Greece. This is seen in the omission, the redundancy or new application of Greek particles. The manner of thinking and mode of expression show that the books of the New Testament were written about the time in which it is commonly believed they were written. They are artless and consistent. They have the mark of the situation and circumstances which answer to Horace's criterion of the credible. There is a variety of characters, and yet all speak as we should expect from their condition and circumstances. There are speeches from Jews of every class, from the rulers of the Sanhedrim to the outcasts of the people, and of Gentiles from the civilised Athenian to the barbarous people of Melita. The consistency of details renders the whole credible.

Bishop Maltby as a liberal politician advocated the civil rights of Roman Catholics, and as a liberal Churchman he praised the ‘unparalleled zeal and exertions' of Joseph Lancaster in the cause of education. He did not approve of the Bible Society, but on different grounds from those who wished to send with the Bible a traditional interpretation. The historical parts of the Bible were liable to be misunderstood, and the prophets were comprehensible only to learned men. The intention of the Bible Society could not be fairly carried out till the poor were better educated and the Bible retranslated. The Bible might be sent to the heathen, but it would be wiser first to civilise them and then preach to them the gospel. Maltby liked the Bible Society because it offered a common ground for all Christians, but he doubted if the Bible were necessary for all, or even intended for all. He thought that the Prayer Book and the Articles, in some points, required revision and if this were done, it would reconcile Nonconformists and strengthen the National Church.

George Stanley Faber1 was Bampton lecturer for the first year of the century, and took for his subject the 'Credibility and Authenticity of the Pentateuch' under the title of Hora

Mosaica. The argument proceeded on the alternative that if the Pentateuch is not infallible there is no revelation. To question the literal truth of the record in Genesis was to reject Christianity. Referring incidentally to geology, the lecturer said contemptuously Even the bowels of the earth are ransacked to convict the Mosaic chronology of error.' The code of the Hebrew law-giver is contrasted with the mythological fables of other nations, while the records in Genesis though coinciding with these traditions have yet in themselves internal evidence of their truth. The heathen traditions are supposed to be original, universal and not depending on the Pentateuch. The knowledge of Antediluvian events descended to all nations from Noah. The same traditions are found over the whole earth, but through national vanity adapted by every people to their own imaginary annals. The division of the week into seven days which unlike the day, month, or year, is not an astronomical division, bears witness to the work of creation. In almost every part of the world, the week is a measure of time and there is often a trace of the Sabbath. The conclusion is that Moses was inspired to write an accurate account of creation to counteract the corruption of history.

The Pentateuch is found to have many internal marks of credibility as congruity of time and place, a thousand little delicacies which give the semblance of reality-so that Moses was neither a dreamer nor one deceived. The Jews always reckoned that the commemorative ordinances, as circumcision and the passover, were evidences that the Pentateuch was written in the time of Moses. The inspiration is proved by the fulfilment of prophecies, such as 'This people shall dwell alone,' the captivity in Babylon and the restoration to Canaan.

Faber deserves special notice as one of our first writers on comparative mythology, though his thesis was fantastic. his 'Origin of Pagan Idolatry' all mythologies are traced to one original, on the ground that the gods of all nations had a common likeness. The first worship was that of the departed spirits of good men. The gods were dead heroes. The worship of natural objects may be traced in Pagan idolatry, but the gods have also a distinct historical origin. In every religion there is a triad which is traced to the three

worthy of credit. The New Testament had marks of genuineness and authenticity, that is, according to the definitions of Bishop Watson, the books were the work of those whose names they bear, and contain what is true. The New Testament was written in Greek, but not in that of the natives of Greece. This is seen in the omission, the redundancy or new application of Greek particles. The manner of thinking and mode of expression show that the books of the New Testament were written about the time in which it is commonly believed they were written. They are artless and consistent. They have the mark of the situation and circumstances which answer to Horace's criterion of the credible. There is a variety of characters, and yet all speak as we should expect from their condition and circumstances. There are speeches from Jews of every class, from the rulers of the Sanhedrim to the outcasts of the people, and of Gentiles from the civilised Athenian to the barbarous people of Melita. The consistency of details renders the whole credible.

Bishop Maltby as a liberal politician advocated the civil rights of Roman Catholics, and as a liberal Churchman he praised the 'unparalleled zeal and exertions' of Joseph Lancaster in the cause of education. He did not approve of the Bible Society, but on different grounds from those who wished to send with the Bible a traditional interpretation. The historical parts of the Bible were liable to be misunderstood, and the prophets were comprehensible only to learned men. The intention of the Bible Society could not be fairly carried out till the poor were better educated and the Bible retranslated. The Bible might be sent to the heathen, but it would be wiser first to civilise them and then preach to them the gospel. Maltby liked the Bible Society because it offered a common ground for all Christians, but he doubted if the Bible were necessary for all, or even intended for all. He thought that the Prayer Book and the Articles, in some points, required revision and if this were done, it would reconcile Nonconformists and strengthen the National Church.

George Stanley Faber1 was Bampton lecturer for the first year of the century, and took for his subject the 'Credibility and Authenticity of the Pentateuch' under the title of Hora

Mosaica. The argument proceeded on the alternative that if the Pentateuch is not infallible there is no revelation. To question the literal truth of the record in Genesis was to reject Christianity. Referring incidentally to geology, the lecturer said contemptuously Even the bowels of the earth are ransacked to convict the Mosaic chronology of error.' The code of the Hebrew law-giver is contrasted with the mythological fables of other nations, while the records in Genesis though coinciding with these traditions have yet in themselves internal evidence of their truth. The heathen traditions are supposed to be original, universal and not depending on the Pentateuch. The knowledge of Antediluvian events descended to all nations from Noah. The same traditions are found over the whole earth, but through national vanity adapted by every people to their own imaginary annals. The division of the week into seven days which unlike the day, month, or year, is not an astronomical division, bears witness to the work of creation. In almost every part of the world, the week is a measure of time and there is often a trace of the Sabbath. The conclusion is that Moses was inspired to write an accurate account of creation to counteract the corruption of history.

The Pentateuch is found to have many internal marks of credibility as congruity of time and place, a thousand little delicacies which give the semblance of reality-so that Moses was neither a dreamer nor one deceived. The Jews always reckoned that the commemorative ordinances, as circumcision and the passover, were evidences that the Pentateuch was written in the time of Moses. The inspiration is proved by the fulfilment of prophecies, such as 'This people shall dwell alone,' the captivity in Babylon and the restoration to Canaan.

Faber deserves special notice as one of our first writers on comparative mythology, though his thesis was fantastic. In his 'Origin of Pagan Idolatry' all mythologies are traced to one original, on the ground that the gods of all nations had a common likeness. The first worship was that of the departed spirits of good men. The gods were dead heroes. The worship of natural objects may be traced in Pagan idolatry, but the gods have also a distinct historical origin. In every religion there is a triad which is traced to the three