of the Tenets of the Church of England. By the Rev. T. CHARLES BOONE, B. A. of St. Peter's College, Cambridge, London: Rivingtons, 1826.

THIS bulky volume is a new instance of the facility and vanity of book-making. Any one capable of using an index, would have been able to string together its materials;-no one, with any true conception of the uses and effect of the press, would, we should have thought, have been foolish enough to publish it. Mr. Boone, however, thinks otherwise. In his Introduction, he evidently writes under the gratifying impression, that he has done the Church and the truth substantial service.

In the Title-page we are informed, by way of motto, that "it is the proud privilege of truth to solicit enquiry;" we expected therefore to find in the course of the work, some kind of attention paid to these privileged solicitations. But enquiry there is positively none, either in form or substance. The work is purely didactic. It is arranged in the order of the books of the New Testament; and consists of a series of the most remarkable misrepresentations of the text, and misinterpretations of its meaning of each chapter and verse as they severally occur. We know not that we can more fairly give our readers a notion of the work, than by quoting the very first page. Without note or comment, it stands thus:

:

ST. MATTHEW.

Matthew i. 17, 18. "So all the generations, &c. Now the birth of Jesus Christ was on this wise, &c."

UNITARIANISM.

The remainder of this chapter, and the whole of the second, are of doubtful authority. They are, indeed, to be found in all the manuscripts and versions which are now extant; but from the direct testimony of Epiphanius, and indirectly from that of Jerome, (See Pope, on Mir. Concept. p. 93,) we learn that they were wanting in the copies used by the Nazarenes and Ebionites,- that is, by the ancient Hebrew Christians, for whose instruction, probably, the Gospel of Matthew was originally written, and to whom the account of the conception of Jesus Christ could not have been unacceptable, if it had been found in the genuine narrative. Nor would it at all have militated against the doctrine of the proper humanity of Christ, which was universally held by the Jewish Christians: it being a fact analogous to the miraculous birth of Isaac, Samuel, and other eminent persons of the Hebrew nation.

In this most offensive manner the most absurd and outrageous notions that ever the diseased imagination of man has indented and fastened on the sacred text, are raked together from the dregs of ecclesiastical history, and from the publications of modern infidelity, to form what the author modestly terms The Book of Churches and Sects. The poor Church of England fares but ill in this motley

assemblage. The author considers that Doctors D'Oyly and Mant have already completed this branch of his undertaking. Witness the following happily conceived passage of the Introduction, p. vii.

"It is addressed to those who, while they read its pages, will also have before them D'Oyly and Mant's edition of the Bible, to which the compiler refers, as the organ of the Church of England, and as containing a refutation of the erroneous opinions detailed in this volume; for it must be remembered, that this compilation consists only of opinions (with a few exceptions, as for example, the Calvinistic doctrines, relating to which the members of the Establishment themselves differ,) in opposition to those of the Church of England; the sentiments of this Church being so ably collected and arranged in the edition of the Bible to which allusion has just been made, as to render any other similar attempt vain and superfluous."

In the Table of Contents, we have a long list of hard names, beginning with Abecedarians, Abelard, and Adoptians, and extending to Xenaias, Zinzendorf and Zuingle;-to each is appended the page or pages in which the heterodox opinions connected with the name may be found. The Unitarians, as being the most outrageous perverters of the divine word, are the most highly favoured with the author's notice. According to his own laconic expression in the Table of Contents, it is "Unitarians passim." Mr. Belsham is, no doubt, greatly obliged to him for having thus re-published his opinions, and introduced them in all their native force of blasphemy to the notice of theological students.

We seriously advise this youthful author to consider well the tendency of his ill-judged publication. The Church of England, at this eventful period, expects far other succour of her ministers than that the false statements and fallacious reasonings of her bitterest enemies should be put forth anew to the world, in a volume presuming to be friendly to herself. "The incessant efforts of the Unitarians to force their opinions upon the public," of which Mr. Boone complains in his Introduction, (p. viii.) instead of leading him to make a new "display of their sentiments," should have warned him that this is the very thing they most delight in, and which all faithful worshippers of an insulted Saviour would most religiously abhor.

ART. IV.-A Manual for Christians after Confirmation. By EDWARD HAWKINS, M. A. Fellow of Oriel College. Rivingtons. 12mo. pp. 52. 1s.

THIS is one of those works which we hail with the utmost satisfaction. It is a plain, unpretending, but useful tract, issuing from the pen of a man distinguished by academical honours and offices. If those, who by their talents and acquirements are most fitted for guiding into

truth the opinions of others, never condescend to publish any work unless it be calculated to support or enhance their literary reputation, the great mass of readers must be left at the mercy of those whose ignorance at once prompts them to be authors, and unfits them for the task. In the general diffusion of education, the whole population of this country must soon be, if it be not already, entitled to be reckoned habitual readers. The press hence assumes a new character; and the rising generation of those whose profession it is to instruct mankind, should learn to use it alike without false shame, and without ill-placed vanity, as one ordinary means of influencing their flocks. We hope that the time is not far distant when no man admitted into the sacred office will be incompetent to write such sermons or tracts as he may not fear on these principles to publish, whenever he shall deem it expedient for the more general or more permanent effect of his ministerial labours.

We rejoice, therefore, when we see a man of established reputation, like Mr. Hawkins, putting forth a work of this unpretending nature. We subjoin his own advertisement prefixed to the tract, as best expressing his object in its publication.

"ADVERTISEMENT.

"Some of my own parishioners will be glad to be reminded of the truths which have lately engaged their serious attention; and to be supplied at the same time with several hints in a small compass for future consideration. And other Christians also, in similar circumstances, who have few books, and little leisure, may, under God's blessing, read and consider this little work with advantage. But to be really useful, some parts of it should be consulted more than once; for many of the truths contained in them will be better understood and more valued the more they are considered. It is as difficult to understand the words everlasting happiness, as it is easy to repeat them; and we too often allow several important years to steal away from us before we fully comprehend the meaning even of Christian holiness. Some passages of Scripture also are here cited, and references are given for future use to many others, which deserve to be examined again and again. And the prayers which conclude the several chapters, and which are all taken from the Liturgy of the Church of England, may be repeatedly used in order to our continual improvement. E. H. "Oriel College, September 18, 1826."

We will conclude with the following extract, which will, in some measure, shew the nature of the work, and, we trust, will induce our readers to possess themselves of it, for they may all profit by it.

"The most fatal of errors is the miserable delusion of those who call themselves Christians, and yet are not in a state of grace, not in the way of salvation. It is not presumption, it is only charity, to point out certain classes whom we dare not affirm to be in a state of grace.

"1. The profligate, who avowedly live a life of sin. Their danger is extreme. It is only wonderful that they can deceive even themselves. They are warned again and again that they have no inheritance in the kingdom of Christ or of God. (See particularly Eph. v. 1-6, Gal. v. 19-21, Col. iii. 5, 6, 1 Pet. iv. 18, 2 Pet.ii. 19-21, 1 John iii. 7.

"2. The idle, who live only a life of pleasure, and the busy, who live only a life of care. Both classes equally allow no time to religion; and one and the

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same text points out the danger of both. The thorns choke the word. (Luke viii. 14, xxi. 34, James v. 1-5.)

"3. The proud, who would be saved without the grace of Christ, or be holy without his Spirit; and the corrupt, who would exalt grace in order to discard holiness. The Scriptures often declare the danger of both classes in the same passages. (Rom. x. 3, 4, v. 20, 21, vi. 1, 2, 23, Eph. ii. 8-10, 18-22, Gal. v. 5, 6, 22-25, Heb. x. 24, James ii. 26.)

"4. Wilful sinners, whether committing one known sin, or omitting one known duty, obstinately and habitually, and without resistance. If the amount of disobedience appear small, the principle of disobedience is triumphant. Therefore, offending in one point, they are guilty of all, and sin hath dominion over them. (James ii. 10, 1 John iii. 4-6, Rom. vi. 14.)

"5. The careless and indifferent. And these, perhaps, are agreeable and amiable, are beloved by men, and would be loved by Christ if they would only think of him and follow him. Their danger is the greater, because no one tells them of it. For when we are not ourselves offended, we too easily acquit those who offend God. But is it not a grievous offence and affront to God, to live without regarding him?-without any serious or grateful thought of the pardon, the favour, the immense rewards which Christ died to purchase for us?" P. 42-44.

ART. V.-A Manual of Family Prayers, compiled by C. J. BLOMFIELD, D.D. Bishop of Chester. Seventh Edition. Rivingtons, 1826.

WE rejoice that we are able to inform our readers, that this excellent Manual, after passing through six editions in a very short time, is now placed on the list of books distributed by the Society for Promoting Christian Knowledge. It is, indeed, with sincere delight that we notice the rapid sale of a work of this description;—a work which cannot serve merely to gratify a literary taste or to excite the feelings by its eloquence, but which must lead its possessor to commune with his own heart, and discover there his weakness and his wants. We trust, too, that we have here an evidence that there is abroad in this land a spirit of effectual piety, which will manifest itself in the daily occurrences of life, and shew forth in the crowded sanctuary the worship of the Lord "in the beauty of holiness," and not

In all the pomp of method, and of art,

When men display to congregations wide,
Devotion's every grace, except the heart!

May the edifying practice of Family Prayer become more general among all classes !-Among the noble and the wealthy, that they may be reminded, when with their domestics they kneel down at the throne of "Heaven's Eternal King," that they are alike the unprofitable servants of the same Master, that they all have need to pray for their daily bread, and all to seek forgiveness. Among the poor, that they may learn, amidst the troubles and privations of this life, to be content. Among all, that brotherly love may be increased and preserved in families, that christian charity may flourish in our land,

that the kingdoms of this world may become the kingdoms of the Lord and his Christ.

To those who have not already seen the Manual of Bishop Blomfield, we will say, you will find in it a "form of sound words," well adapted to express the varying wants of humanity, and wherein to "proffer up to Heaven the warm request." In it, too, the praises and thanksgivings of a heart grateful for the sure mercies of the Almighty are expressed in a spirit of sober, yet fervent devotion. That the justice of our opinion may be manifest, we will extract the Prayer for Friday Evening.

It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, Ŏ thou Most Highest; to tell of thy loving kindness early in the morning, and of thy truth in the night-season.

"Hearken unto the voice of our calling, O Lord, our maker and preserver; for unto thee do we make our prayer.

"We come before thee, O heavenly Father, with all humility of heart, as sinful and unworthy creatures, less than the least of all thy mercies. We have all sinned and come short of thy glory: but thou art gracious and longsuffering, and hast compassion upon the infirmity of thy servants, for thy dear Son's sake.

"We are met together in his name: be present with us, we beseech thee, by thy Holy Spirit: dispose us to serious recollection, and earnest prayer.

"Make us deeply sensible of our sins, and especially of those which we have this day committed; and so quicken our repentance, and strengthen our faith in the atoning blood of Christ, that we may be cleansed from all sin, and lie down this night at peace with thee.

"Awaken us, O Lord, from spiritual insensibility, and bring us to a lively sense of our condition here, and of the value of our calling in Jesus Christ. Enable us by thy grace to have our conversation in heaven, and diligently to seek those things which are above.

"Make us always mindful of our own frailty, of the shortness and uncertainty of this life, of the eternity of that which is to come, and of the unspeakable difference between heaven and hell; that we may be of the number of those who strive to enter in at the strait gate, and, by thy gracious assistance, find it.

"We bless thy holy name for all the mercies which thou hast bestowed upon us; for our life, health, and reason; for all the faculties both of our souls and bodies: grant that we may use and improve them to thy glory.

"We bless thee, that we were born of Christian parents; we thank thee for all the privileges and hopes of the Christian covenant; give us grace to use all diligence, that we may make our calling and election sure.

"We bless thee for thy patient forbearance towards us, notwithstanding our repeated sins; for thy preservation of us from numberless dangers; for the bountiful goodness of thy providence, and for all the blessings of this life.

"But above all, we adore thy tender love and compassion to us, and to all mankind, in the redemption of the world, by our Lord and Saviour Jesus Christ, who humbled himself, even to death upon the cross, for us miserable sinners, that he might make us thy children, and exalt us unto everlasting life.

"We also bless thee for all the means of grace, which thou hast given us in thy word and sacraments, in the ordinances of thy Church, and the opportunities of public worship.

Grant that we may so esteem and profit by these and all thy mercies, that having been faithful and diligent servants of our Lord, we may finally receive that crown of glory, which thou hast promised to them that love thee, through Jesus Christ our Lord." P. 61-66.