candidates for the clerical office, because the public taste on this subject is continually rising. In most of our large towns, no man can now be settled in the ministry, however great may be his qualifications in other respects, unless he is a good speaker. Our smaller towns are beginning to catch the same spirit. He who adds to piety, talents, and discretion, which are the primary requisites in a minister, the charms of an engaging address, and a natural, graceful and forcible delivery, will probably double the amount of his usefulness. He who is destitute of them, will exclude himself from stations which he might otherwise adorn; and thus limit, throughout life, the sphere of his exertion in the cause of Christ.

It

I think then, that no young man should be encouraged to ask assistance from our Education Societies, who does not clearly possess those fundamental requisites of a good delivery, referred to above. The examination of candidates should always embrace this as a distinct and highly important object. Certificates should be required from their academical and collegiate instructors, respecting their proficiency in this branch of a public education. should, I think, be enjoined on the beneficiaries, in the instructions of the Board, to appropriate a short period every day, to improvement in reading and speaking. Every beneficiary, being set apart for life to the of fice of a public speaker, should feel himself bound by the most sacred obligations, to excel in his delive ry; and I am firmly convinced that a vigorous perseverence in these measures, will secure to our Education Societies, a very extensive patronage, when the public shall witness the effects in the preaching of the beneficiaries.

PHILO.

[The Rev. Mr. Barber, who is the subject of the following extract was formerly an officiating priest in

Waterbury in this State. He became a papist, and was visited at Rome, by the Rev. Mr. Berrian, an Assistant Minister of Trinity Church, New-York, from whose Travels in France and Italy, the extract is taken.]

The desire of seeing a friend, an acquaintance, or even a countryman, in a strange land, is stronger than those can conceive who have never been far from home. It was from a motive of this kind that I made many inquiries of the ecclesiastics whom I met, after Mr. Barber, all of which were fruitless. The conversion of a Protestant clergyman, in a distant country, it could hardly be expected would be much known at Rome, though it was an event of such rare occurrence as to have excited much notice at home. At length a layman to whom I applied for information, took me to the college of the Jesuits, as a place where a Jesuit might most easily be found. I here inquired again for Mr. Barber. The porter, who was a member of the order, told me that no person of that name belonged to the institution. After a moment's pause, he suddenly said, as if recollecting himself, perhaps you mean Siguori Barberini? It may be, I replied. On being conducted to this person's room, I found him whom I had sought, transformed in appearance as well as name. He received me with great cordiality and joy, but without any wonder or surprise. I spent a short time with him very pleasantly. He spoke with freedom of the rites and ceremonies of his adopted religion, but with perfect delicacy, and the most studied regard to my feelings. There was even a liberality in censuring what he thought blame-worthy, which was somewhat surprising in a new convert.

A hard bed, laid on bare planks, a table, a desk, two or three chairs, a small crucifix, and the pictures of some Romish saints, were all the articles with which his solitary chamber was furnished. He was dressed in the coarse black cassock, which is

structed of stone, the upper part of the structure almost entirely of wood. A broad gallery passes along two sides of the area, open in front, and shaded over bead by the roof of the building. To this gallery you ascend by a flight of stairs, the doors of which conduct to the different living rooms of the house, all going from it. In this country, it is uncommon, except with the lower classes, to live upon the ground floor, which is therefore generally occupied as out-buildings, the first floor being that always inhabited by the family. In the house of our host there were four or five living rooms, furnished with couches, carpets, and looking glasses, which, with the decorations of the ceiling and walls, may be considered as almost the only appendages to a Grecian apartment. The principal room (or what with us would be considered the drawing room) was large, lofty, and decorated with much richness. Its height was sufficient for a double row of windows along three sides of the apartment; all these windows however being small, and so situated as merely to admit light without allow ing any external view. The ceiling was profusely ornamented with painting and gilding upon carved wood, the walls divided into paunels, and decorated in the same way, with the addition of several pier glasses. A couch or divan, like those described in the seraglio, passed along three sides of the apartment, and superseded equally the use of chairs and tables, which are but rarely found in a Greek house.

The dining room was also large, but furnished with less decoration; and the same with the other living apartments. The kitchen and servants' rooms were connected by a passage with the great gallery; but this gallery itself formed a privileged place to all the members of the family, and it was seldom that some of the domestics might not be seen here partaking in the sports of the children, and using a familiarity with their superiors, which is sufficiently

common in the south of Europe, but very unusual in England. Bedchambers are not to be sought for in Greek or Turkish habitations. The sofas of their living apartments are the place of nightly repose with the higher classes; the floor with those of inferior rank. Upon the sofas are spread their cotton or woollen mattrasses, cotton sheets, sometimes with worked muslin trimmings, and ornamented quilts. Neither men nor women take off more than a small part of their dress; and the lower classes seldom make any change whatever before throwing themselves down among the coarse woollen cloaks which form their nightly covering.In this point the oriental customs are much more simple than those of civilized Europe.

The separate communication of the rooms with an open gallery, renders the Greek houses very cold in winter, of which I had reason to be convinced during both my residences at Ioannina. The higher class of Greeks seldom use any other means of artificial warmth than a brazier of charcoal in the middle of the apartment, trusting to their pelisses and thick clothing for the rest. Sometimes the brazier is placed under a table, covered with a thick rug cloth which falls down to the floor. The heat is thus confined, and the feet of those sitting round the table acquire an agreeable warmth, which is diffused to the rest of the body.

The family of Metzou generally rose before eight o'clock. Their breakfast consisted simply of one or two cups of coffee, served up with a salver of sweetmeats, but without any more substantial food. In consideration to our grosser morning appetites, bread, honey, and rice-milk were added to the repast which was set before us. Our host, who was always addressed with the epithet of Affendi by his children and domestics, passed much of the morning in smoking, in walking up and down the gallery, or in talking with his friends who called upon him. Not

being engaged in commerce, and inBuenced perhaps by his natural timidity, he rarely quitted the house; and I do not recollect to have seen him more than five or six times beyond the gates of the area of his dwelling. His lady meanwhile was engaged either in directing her household affairs, in working embroidery, or in weaving silk thread. The boys were occupied during a part of the morning in learning to read and write the Romaic with a young man who officiated as tutor, the mode of instruction not differing much from that common elsewhere.

The dinner hour of the family was usually between twelve and one, but from complaisance to us they delayed it till two o'clock. Summoned to the dining room, a female domestic, in the usage of the East, presented to each person in succession a large bason with soap, and poured tepid water upon the hands from a brazen ewer. This finished, we seated ourselves at the table, which was simply a circular pewter tray, still called Trapeza, placed upon a stool, and without cloth or other appendage. The dinner consisted generally of ten or twelve dishes, presented singly at the table by an Albanian servant, habited in his national costume. The dishes afforded some, though not great variety; and the enumeration of those at one dinner, may suffice as a general example of the common style of this repast in a Greek family of the higher class :-First, a dish of boiled rice flavoured with lemon juice; then a plate of mutton boiled to rags ; another plate of mutton cooked with spinach or onions, and rich sauces; a Turkish dish composed of force meat with vegetables, made into balls; another Turkish dish which appears as a large flat cake, the outside of a rich and greasy paste, the inside composed of eggs, vegetables, with a small quantity of meat; fol

lowing this, a plate of baked mutton, with raisins and almonds, boiled rice with oil, omelet balls, a dish of thin cakes made of flour, eggs and honey; or sometimes in lieu of these, small cakes made of flour, coffee and eggs; and the repast finished by a desert of grapes, raisins and chesnuts. But for the presence of strangers the family would have eat in common from the dishes successively brought to the table, and even with separate plates before them this was frequently done. The thin wine of the country was drunk during the repast; but neither in eating or drinking is it common for the Greeks to indulge in excess.

The dinner tray removed, the bason and ewer were again carried round a practice which is seldom omitted even among the inferiour classes in this country. After an interval of a few minutes, a glass of liquor and coffee were handed to us, and a Turkish pipe presented to any one who desired it. In summer a short siesta is generally taken at this hour, but now it was not considered necessary. After passing an hour or two on the couches of the apartment some visitors generally arrived, and the family moved to the larger room before described. These visitors were Greeks of the city, some of them relations, others friends of the family, who did not come on formal invitation, but in an unreserved way, to pass the evening in conversation. This mode of society is common in Ioannina, and, but that the women take little part in it, might be considered extremely pleasant. When a visitor enters the apartment, he salutes, and is saluted, by the right hand placed on the left breast-a method of address at once simple and dignified.— Seated on the couch, sweetmeats, coffee and a pipe are presented to him; and these form in fact the only articles of entertainment.

A Sermon delivered at the Ordination of the Rev. Jared Sparks to the pastoral care of the First Church in Baltimore, May 5, 1819; by William Ellery Channing, minister of the Church of Christ in Federal-street, Boston. Second Edition: Boston. Letters to the Rev. William E. Channing, containing Remarks on his Sermon recently preached and published at Baltimore; by Moses Stuart, Associate Prof. of Sac. Lit. in Theol. Sem. Andover. Third Edition: Andover.

Review of Stuart's Letters in the Christian Disciple for September and October, 1819.

We have not so long neglected to notice the controversy now introduced to the attention of our readers, because we have been indifferent spectators of its progress. We have waited rather that the noise and tumult of battle might subside, and that thus we might possess better advantages, for making a fair and accurate report of its results. Though we probably have not all the emotions of those who are in the scene of conflict, there has been no recent instance of theological warfare in which we have felt, none as we think in which the Church of God has reason to feel, a deeper interest. We may too highly appreciate its importance. But if the history of the Church furnishes a striking example, in which errour has multiplied its friends and advocates by disguising its real nature, and by that negative mode of inculcating truth which leaves its prominent peculiarities to be forgotten, it is we believe, to be found in the case before us.Whether it be owing to a peculiar hostility to creeds, or to a peculiar reluctance to maintaining any settled opinions, or to the stratagem of propagating a system of faith by avoiding attack through concealment, or, as it is VOL. 3-No. III.

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hinted, to a spirit of the mildest Catholicism, the fact is, and is now avowed, that no formal and specific disclosure of the creed of one of the parties, has been made until a late period. Mr. C. seems to be the first authorized champion, at least the first supported by his compeers who has ventured into the open field by publishing a creed. Emboldened by his example and perhaps constrained by the necessity of defending a common cause, Dr. Ware has followed in a still more minute and argumentative exhibition of the articles of his creed; and thus after all their reserve and caution, and artifice to hide from public inspection their religious opinions, a twenty years silence consisting in telling the world what they did not believe, is broken; and Unitarians have published to the world what they do believe, on the subject of religion.

We hail this as an auspicious event in more respects than one. While it opens in direct and clear prospective the object of attack, it imperiously demands a faithful and decisive attempt on the part of the Orthodox, to expose the errours of Unitarians, a work which we trust is begun not to be abandoned till it be effectually accomplished: while it precludes hereafter the artifice of propagating opinions, without the heavy incumbrance of refuting an adversary, it has by its locality called forth those able defenders of the faith, in whose hands we can leave the cause without distrust or anxiety. The friends of truth could hitherto do little more than act on the defensive. The friends of errour will perhaps now find that they must defend as well as assault. We believe the time has come, when the danger, if it ever existed, of giving notoriety to Unitarianism is justly re garded as past; and when the convic tion is nearly universal on the part of ministers and churches, that the means of prepagating heresy are too