not being answered: we cannot inform him how this has happened, but if he fancies from the filence of his opponents, that his Letters are unanswerable, we are certain he will labour under a great miftake. Nothing could be more eafily anfwered than the Letter before us; but it would plainly be loft labour, according to Mr. E.'s own acknowledgment, fince he will allow of no argu. ments being drawn from fuch Scriptures, and ancient writings as he chooses to think spurious, in oppofition to critics, ancient and modern, of the most acknowledged credit. It is certainly remarkable that Mr. E. fhould even ridicule the Bishop for depending on fome parts of the canon, which appear once to have been of queftionable authority, and yet fhould himself depend entirely on the Apocalypfe to determine for him the authenticity of the other books of Scripture; though it is certain that the Apocalypfe at leaft labours under all the fufpicions he would attach to thofe books he chooses to object to, except indeed the Gofpel of St. Matthew, which he would fet afide, from internal evidence of its being a forgery. We certainly cannot how Mr. E. fo much refpect as to correct our Canon of Scripture by his rules; and till we are in agreement upon this point, we cannot, with any great hope of convincing each other, difcufs particulars. The Form of Baptifm is even placed among the fcriptural interpolations, and we are confidently told that it is quite inconfiftent with the whole tenor of the beft authenticated Chriftian Scriptures. We must conclude, therefore, that Mr. E rejects all the doxologies of the apoftolic writings: in fhort, as is the cafe with many other writers of Mr. Evanfon's party, the main question is not fo much made to depend on the mere eftablishment or rejection of any particular doctrine, but on the determination of what is authentic, and what fpurious Scripture. For every paffage which Trinitarians are likely to alledge against Mr. E. is manifeftly in danger of being at once pronounced fpu rious, figurative, or inapplicable: but whatever he himself chooses to argue from, is not only immediately determined to be genuine Chriftian Scripture, but fo peculiarly authentic as to be the only criterion whereby to fix and afcertain the genuineness and authenticity of the other Scriptures. As for his argument against the authenticity of St. Matthew's Gofpel, drawn from the 12th verfe of the xixth chapter, in which certain perfons are faid to have made themfelves eunuchs for the kingdom of heaven's fake," which Mr. E. infifts upon as fo grofs an anachronism as to invalidate the authority of the whole book, (the fect of the Encratites not being in existence till long after,) we need only put Mr. E. to the proof of his conclufion, that the paffage contains any fuch allufion. Though the fect of Encratites was not established till the fecond century, furely it is poffible there might have been inftances of fuch a fuperftition even in the days of our Lord, and this alone would be fufficient to take off the edge of Mr. E.'s objection: but what if the paf

fage

fage is figurative? furely we have as good a right to avail ourfelves of a figure of fpeech as the Unitarians. Nevertheless we would not infift upon its being a figure of fpeech merely for the fake of a retort upon Mr. E. but we will ftate the real fact, which is, that we have not upon our fhelves one commentator, ancient or modern, who does not interpret the paffage figuratively, nor one lexicographer who does not give a warrant for fuch a reading. We are ftill, therefore, at leaft at issue upon this point of criticifm, and are in no manner bound to grant to Mr. E. that there is any allufion whatfoever to the fect or denomination of Encratites, in the 12th verfe of the xixth chapter of the Gofpel of St. Matthew.

ART. 28. A Summary View of the Evidence and practical Im portance of the Chriflian Revelation. In a Series of Difcourfes, addreffed to young Perfons, by Thomas Belham, Minister of the Unitarian Chapel, in Effex-freet. 8vo. pp. 204. 4s. John fon. 1857.

"To believe in the Chriftian Revelation is to believe that Jefus of Nazareth was a teacher commiffioned by God to reveal the doctrine of a future life, in which virtue will find a correfpondent reward, and vice fhall fuffer condign punishment; and that of this commiffion he gave fatisfactory evidence, by his refurrection from the dead."-This is the fummary of Mr. Belfham's faith, and the purport of his inftructions for young perfons, as contained in these difcourfes. If they want further in-. formation they must go to the Scriptures, and if they have any doubts in the courfe of their fcriptural refearches let them go back to Mr. Belham, who will tell them at once what is to be believed,, and what not; where the facred writers are to be confidered as fpeaking immediately from God, and where they are to be looked upon as a parcel of fools and ideots. This may indeed lead to fome confufion of ideas, but this is not all. Let them but refer to the authors cited by Mr. Belham, and no doubt it will be greatly increased; Dr. Geddes and Bifhop Newton, Mr, Edward Evanfon and Bishop Hurd, Dr. Doddridge and Dr. Priestley. We do not pretend to difpute the impartiality of fuch references, but we must confefs we are at a lofs to comprehend how Mr. Belham can entertain the views he does of Christianity and yet be conver. fant with fome of the authors he cites; nor fhould we much doubt that if his young pupils were without prejudice to turn from his lectures to the ftudy and perufal of many of the authors to whom he fo boldly refers them, they would not long continue members of the Unitarian Chapel in Effex-ftreet. It feems quite a hopelefs task to enter into any dicuffion of Mr. B.'s interpretations of Scripture, when he feems to be governed folely by his own feelings in determining what is or is not to be received as ScripWe cannot, however, help noticing his very ingenious

ture.

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and whimsical method of curtailing the lift of prophecies relating to the Meffiah, to be found in the Old Teftament. What is ge. nerally received as the first intimation of a Redeemer is, we know, to be found in the Book of Genefis; but one would think Mr. B. had not time to go back fo'far, as he begins with Deutoronomy xviii., and gives as one reason, that there could not be near fo many prophecies as people apprehend, because our Saviour could not have had time to explain fo many in his walk from Jerufalem to Emmaus, which "was a distance of only feven miles and a half" This geographical objection helps him to make fhort work with the prophetic evidences of Chriftianity, and plainly leaves no room for the Fall of Man, and promifed feed, and which of course are entirely omitted!-So much for this Summary View of the Chriftian Revelation.

ART. 29. The Sacrament of the Lord's Supper: a Sermon, by the Rev. R. Polavhele, Vicar of Manaccan. Cadell and Co. 1806.

12mo. 47 PP.

A plain and fatisfactory hiftory, firft, of the inftitution of the Paffover, and then of the Lord's Supper, as a fubftitute for it, and of the obfervance of the latter in the earlieft times of Chrif tianity, commences this difcourfe; and the author then proceeds to explain to his hearers, that this Sacrament has nothing more tremendous than Baptifm, the other holy inftitution of our Lord. He is earneft in his endeavours to deliver his congregation from thofe vain ɓars which keep fo many back from the Lord's table, and in his invitations to them, particularly thofe who had lately received Confirmation from the Bishop. He is deficient, we think, in explaining the nature of that Sacrament as the means of grace, and a periodical renewal of that regeneration which was first ceived in Baptifin. On thefe points we much prefer the difcourfe of Mr. Clapham, noticed in our Rev. for March, p. 322. two preachers, however, agree in condemning the very folema preparation, which fome divines have required, as one great caufe of the backwardness too commonly obferved.

ART. 30.

The

Here Pfalmodica; a popular View of the Pfalms of David, as Evidence for the Divine Origin of the Jewish and Chriftian Religions. To which are prefixed, tavo Essays, 1. Ox Religion. If On Libertinifm. Small 8vo. 123 PP. chard. 1807.

Hat.

The author modeftly affures us, that "his little tract on the Palms afpires to no higher character than that of a popular view of his fubject, adapted to the edification of the general reader only. The fame may be faid of the Effays preceding it." P. v. We think them entitled to a higher character, and are far from valuing them the lefs because they "come from one engaged in the active purfuits of fecular life.” Very neceffary (no doubt)

are

are thefe purfuits to man in his prefent ftate; and, when con. ducted by fuch a temper as is here difplayed, fubfervient alfo to his interefts in a better ftate. No one, we are affured, ever did or will repent that he frequently withdrew his attention from fecular concerns, and devoted it to fuch subjects as are here dif cuffed.

The Effay on Religion confifts of four Letters, addreffed to a friend in India; a man of "warm benevolence, fpotlefs integrity, and ardent and laborious zeal for the promotion of public and private good." Such men are the true honour of any commer. cial people, and we truft that the British dominions contain many of them. Men of an oppofite character we advife to ru minate occafionally on fuch hints as this: "When the great day of retribution arrives, perhaps it will not prove the leaft poignant fource of penal fuffering, to the acute man of the world, to discover that his moft fagacious and fuccessful schemes of ad. vancement (whether in the unjust purfuit of gain, of pleasure, or of confequence) will ftand oppofed to the meek fincerity of the fimple Chriftian, not more as an object of divine difpleafure than an inftance (in the eyes of men as well as of angels) of broad folly." P. 36. Thefe Letters do not admit of an abridged account, but must be recommended generally for excellence of matter and of ftyle.

The Effay on Libertinifm is addreffed to men in the higher, and in the middling claffes of fociety; and never (perhaps) was there a ftronger call than at prefent. for fuch admonitions as we here find. The concluding addrefs, to younger readers, is efpecially interesting.

Hore Pfalmidice being a title fomewhat alluring, we find thefe words ftanding first in the title-page; though this part of the work is comparatively fmall. The evidences here confidered are drawn, "ift, From the prophecies they contain; 2dly, From the peculiar views they exhibit of the nature and govern. ment of the Divine Being, and of the confequent relation of mankind to him." P. 84. We would ftrongly encourage the author's charitable and pious" hope, that this humble attempt to illuftrate fome of thefe beautiful compofitions may lead to their perufal (whether in the courfe of public worship, or in pri vate) with increased intereft and edification;" (p. 121.) and we wifh the leffon which concludes this book to be deeply imprefied on the minds of every Chriftian," that no correctness of religious belief;-nor the mere abfence of grofs vice;-nor any thing fhort of an habitual ferious endeavour to conform our hearts and lives to the purity of the Gofpel, can fecure to us its rich confo lations here, or its fublime rewards hereafter."

ART. 31. Doctrinal and Practical Illuftrations of the Litany, of the united Church of England and Ireland, including the Lord's Prayer. To which are added, Admonitory Prayers, cal

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culated for family and private Use. By the Rev. L. Booker, LL. D. Rector of Tedftone Delamere, in the County of Hereford. 8vo. 133 pp. Longman, &c. 1807.

Dr. Booker has many times appeared before us, as a divine, and as a poet; and, if we recollect rightly, has been noticed with much refpect. He is well entitled to the fame treatment on the prefent occafion. The Litany is a very interefting part of our Church fervice," not lefs liberal in fpirit, and comprehenfive in matter, than it is animated, beautiful, and juft,-truly containing "fupplications, prayers, and interceffions for all menCharacterized at once by fimplicity and elegance, the humblet Chriftian muft feel its force, [this is not ftrictly grammatical] and the most learned admire its graces," p. 2. Dr. B. here proceeds in a ftyle by no means dull and profaic. "For the edi. fication of its members, (the Church of England and Ireland) and efpecially the more unlearned part of them, the following illuftrations of the Litany and Lord's Prayer were chiefly compofed," p. xiii. And again, at p. 4, to inculcate found doctrine, and to produce vital holinefs." Thefe good ends will be attained, we truft, wherever this work fhall find readers fin. cerely defirous of inftruction and improvement. The prayers are called admonitory, because it was the author's "earnest wish to blend (in each of them) admonition with adoration; that is, they folemnly acknowledge, and thus ftrongly remind each perfon, who offers them, of his duties towards God and Man," They are plain and truly devout, and well adapted to the perfons and occafions provided for in them. Indeed, they feem to include almoft all perfons and occafions; and we recommend them to the attention of thofe who happily and daily practife the duty of prayer; wishing to imprefs on the minds of different perfons the author's charitable remonftrance, at p. xv. "Alas, how many of the public, who nevertheless deem themfelves Chriftian people, poffefs no book of devotion at all! in whofe families there is no Christian worship! in whofe clofets there is no private adoration to the God who made them!"

ART. 32. The Beneficial Effects of the Chriftian Temper on Domeftic Happiness. 8vo. 91 pp. 25. Hatchard. 1807.

Few of our readers will require to be reminded of that excellent tract, by the prefent Bishop of London, which we noticed foon after its appearance*, "The beneficial Effects of Chriftianity on the temporal Concerns of Mankind." The prefent tract is profeffedly an expansion of that defign, fo far merely as domeftic happiness is concerned. It is a truly edifying treatise,

See Brit. Crit. xxviii. p. 447.

and