than an hundred volumes for their instruction. The patient, persevering industry which produced such effects is of itself entitled to the highest praise, and the success of the mo nastic system, and the excessive in. fluence which was subsequently obtained by the ecclesiastical order, are accounted for in a satisfactory manner by the virtues and attain ments of these primitive monks. What invaluable assistance must have been afforded to our early legislators and judges by such men as Aldhelm and Bede. What authority must they have obtained over the uninformed minds of the Saxons by their virtuous, although to a certain extent misapplied, self-denial, and their devoted adherence to the cloister which they raised and adorned. We may borrow the words of the poet in a recently published work, and say, that Bede and his associates afford a profitable lesson to all succeeding ages of the Church.

“But what if one, through grove or flow'ry

mead,

Indulging thus at will the creeping feet
Of a voluptuous indolence, should meet
The hovering shade of venerable Bede,
The saint, the scholar, from a circle freed
Of toil stupendous, in a hallowed seat
Of learning where he heard the billows
beat

On a wild coast-rough monitors to feed
Perpetual industry. Sublime Recluse !
The recreant soul that dares to shun the
debt

Imposed on human kind, must first forget
Thy diligence, thy unrelaxing use
Of a long life, and in the hour of death
The last dear service of tliy parting breath*.”
Wordsworth's Ecclesiastical
Sketches, xxiii.

It is certain however, that no great effect was produced upon the body of the people, either by Monkish industry, or Monkish talent. A servile reliance upon the decisions of preceding writers, a disposition to cultivate the memory in preference to the understanding, and a habit of addressing very ignorant men, may

He expired in the act of concluding a translation of St. John's Gospel.

explain the inconsistencies of the wise, and teach us why the greater part continued in their folly. For instance, Bede's History contains a very perspicuous narrative of the events which he undertakes to describe and his observations upon the character and conduct of his principal personages, are not more remarkable for the love of virtue and honour than for the practical good sense which they exhibit. Yet the moment that he enters upon the chapter of miracles and mysteries, he talks the most unqualified nonsenset. Would not this have been prevented by mixing more freely with the world, and is it not obvious that the absurdities which could subjugate the understanding of a Bede, would take a still stronger hold of the common herd of Monks? Great part of their time was consumed in learning by heart and repeating the ritual of the Church of Rome. As soon as they were themselves perfected in the task, they devoted a second portion of their lives to the initiation of their younger brethren into the same secrets; and lessons which would have

+ An instance of this may be found in Bede's History, V. 22. He gives and extolls a long letter from Ceolfrid, Abbot of the Monastery of St. Peter and Paul, respecting the two great controversies of that age, the time of keeping Easter, and the form of the clerical tonsure. On the former Ceolfrid argues with great acuteness from the Bible, and the astronomical tables, but concludes by offering a mystical proof -and it is this-By the British and Scotch computation it will occasionallyhappen that Easter is kept before the Equinoctial full moon-and as this full moon is a type of Christ, the heretics, who do not wait for its appearance, must believe that they might have been justified before or without Christ's coming, and may now be saved before or without preventing grace!! The tonsure is settled in the same manner—

For St. Peter shaved his head in a circular form, and exhibited a complete crown, an emblem of true righteousness and heavenly joy. But Simon Magus was the au

thor of the semi-circular fashion, and it is a fit representation of his hypocrisy and destruction.

sufficed for the improvement of a whole kingdom were confined within the precincts of a single convent. They took little or no part in worldly affairs, and they were imperfectly ac quainted with human nature. Attimes they found it convenient to stop the mouth of an objector by a sophistical argument or a fabricated miracle— and eventually they deceived not only others but themselves. The savage who saw and admired the sanctity of their manners, was satisfied with any reason they condescended to adduce: and the perpetual warfare in which he was engaged prevented him from acquiring knowledge enough to de

tect the imposture. The conversion of the Saxons was still incomplete when the Danish invasion commenced. One distraction succeeded another for upwards of three centuries. To the repeated assaults of the barbarians by which this age of the world was distinguished, the Monks both in Britain and on the Continent opposed a feeble and wavering but unquenched light. With the Gospel in their hand, they might have done more-but much that was

important they did perform; they kept alive a spark of truth and science, and enabled their more fortu. nate successors to kindle the flame.

SIR, AMONG the ebullitions of exaggerated zeal, there is one, which, as far as I recollect, has not been noticed in the pages of your excellent Miscellany. I allude to the practice prevalent among enthusiastic travellers, of showering down religious tracts from their carriage windows on the wondering peasants or labourers, who may be engaged in their occupations by the road side, as the whirling equipage rolls along. Such an out-pouring of "divinity most rare," was lately noticed in my neighbourhood, and one of the papers, which on this occasion was wafted from a coroneted coach, amidst a groupe of masons and labourers has been put into my hands.

"Cast thy bread upon the waters, for thou shalt find it after many days," is an injunction which we should all obey; and which has not been in vain inculcated on the Chris

tians of our age. But then it behoves us to enquire into the quality of the bread which is thus cast: whether it be nutritive, unadulterated, wholesome food; or whether

fitted to cause a surfeit, than to preserve or promote the general health.

The paper before me is entitled Friendly Advice to all whom it may concern," and printed for the Religious Tract Society, being numbered No. 65. An earnest and se rious exhortation to faith in Christ is couched in strong and impressive language. Repentance is then mentioned, and the following passage succeeds. "In short, your whole heart must be changed; you must become quite a new creature; you must be born again. You have hitherto loved the world, self, and sin; now you must love God, his word, commandment, house, and ordinances. You have hitherto neglected your soul; now you must be ever looking to Christ for pardon, grace and glory. Thus, except you be born again, you cannot enter into the kingdom of heaven." You are not to suppose that you are born again in baptism: baptism is an outward work upon the body, performed by man; the new birth is an inward work upon the soul, wrought by the Spirit of God. Oh! do not

rest till you have got some pious Christian to instruct you further in the nature of the new birth. When you understand the true nature of every man who is born into the world, as set forth (Rom. iii.) you will be better able to see the necessity and benefit of the new birth, spoken of in John iii.

Here we find the old confusion of terms; regeneration and renovation interchangeably misrepresented; the sacrament of baptism degraded into a mere ceremony; the new birth predicated of some vague and varying operation of the Spirit, undefined as to time, place, or character. That there are many serious and thinking persons who hold these opinions, is but too true; but, I would ask, are the itinerating dispensers of these tracts, in which they are set forth,-are those, who scatter these Sybilline leaves with undiscriminating eagerness, and fond self-complacency, are they quite sure that they are disseminating the true doctrine, and in the true way y? Have they so minutely weighed the conflicting arguments on these mysterious and intricate points, as confidently to take their stand on ground not occupied by the Sages of our Church, and to range themselves under the guidance of the new lights? I cannot but figure to my self the tract in question falling into the hands of some well-intentioned but weakly judging peasant or handicraftsman. Full of the adventure, which placed him in possession of the New Homily, he sits down to con it over, when he returns from his labour to his cottage fire-side. He is pleased with the earnestness of the address, led captive by the kindness of heart manifested in the liberal dispersion of these little good books, and prone to believe what he finds in print, and what is largely interspersed with references to Holy Writ. Bap.

tism and the new birth have, indeed, been differently represented to him. in the sermons of his Minister: but then the Parson is an old-fashioned man, and the treasured tract, which occupies his attention, coming recommended by so much, that attracts the imagination, does not refer the reader to the "discreet and learned Minister of God's Word," nor to the Common Prayer Book, as the proper expositor and commentary on the texts which are cited. Were the cottager, indeed, to consult his Prayer Book, the whole tenor of the baptismal service would be found in opposition to the brief but authoritative assertions as to baptism and the new birth quoted above. But the chances are greatly against a reference either to the Common Prayer Book or the Parish Priest: the tract points to "some pious Christian," and every neighbourhood affords many "reformers" in religion, who would strive to effect a

radical" change in the opinions of the uninitiated, whenever an opportunity of biassing their minds or inculcating peculiar doctrines may

occur.

Once again, then, I would ask, is it right or considerate to sow by the way-side such seed as may spring up into the weeds of dissatisfaction, misplaced enthusiasm, or dissent? In plainer language, is it excusable to intrude into the authorized Minister's province, and there by possibility incline the lower classes first to doubt the soundness of the doctrine of their Pastor; then to deviate into rash and crude speculations, and at last to end in forsaking the Church of their forefathers, and the sound tenets in which they have been brought up? I am, Sir,

Your obedient servant,
CLER. GLOC.

A Summary of Christian Faith and Practice, confirmed by Reference to the Text of Holy Scripture; compared with the Liturgy, Articles, and Homilies of the Church of England; and illustrated by Extracts from the chief of those Works, which received the Sanction of Publick Authority, from the Time of the Reformation, to the Final Revision of the Established Formularies. By the Rev. E. J. Burrow, D.D. F.R.S. and F.L.S. 3 vols. Rivingtons.

THE mind of a religious Christian is never more usefully or delightfully employed, than in surveying the solid foundations of his faith, as restored to him at the Reformation, and in observing how all the parts fitly joined together, contribute to the stability, consistency, and perfection of the whole. No dissonance nor contrariety appears in its materials or its construction, no untempered mortar, nor fortuitous combination. All is the result of a well-digested plan, and well-concocted materials, derived immediately from the fountains of Truth, and wrought by workmen who laboured under their immediate guidance. Thus it is, that our Jeru salem is built as a city that is at unity in itself, all the parts in exact correspondence with each other, that the more accurately her foundations which are on the Holy Hills are examined, however well the friend or the enemy mark her bulwarks, the more perfect they appear, and that an admirable consistency and uniformity of design are visible, which declare that its builder and maker, is God. The doctrines of the Liturgy, the Articles, and the Homilies, are in perfect unison amongst themselves, and their truth is confirmed by references to every part of that great original on which they are founded.

The author of this work informs us that his attention having not long since been directed to a close investigation of the principles of the Reformers of the Church of England, and of the state of public opinion relative to certain points of theological inquiry, at the different dates, subsequent to the Reformation, which form so many eras in the ecclesiastical history of the kingdom, he was desirous to impart to others the satisfaction and instruction he had himself received, in observing the perfect unanimity, which prevails between those reverend martyrs, by whose judicious, persevering, and well-expended la. bour, the foundation of the Protestant Church was actually laid, and their eminently learned and pious followers, who perfected the plan, and raised the present goodly superstructure. The principles and opi nions of these great and exemplary men, he proceeded to compare with the one unerring standard of Truth, the Holy Scriptures, and with the Doctrines of the Liturgy. With these materials before him, he be gan to exceed his original intention. Having never met with any book that afforded a connected and compendious view of Christian Faith and Practice upon the principles of the English Church, resembling the work put forth by authority in the Church of Scotland, comprehending a Confession of Faith, a larger and shorter Catechism, directions for public and family worship, and a form of Church Government; such a work had frequently appeared to him a great desideratum, and to supply that deficiency is the object of the present undertaking.

flatter himself, that he has so far suc ceeded according to his wishes, as to bave his labours considered of any great importance to his clerical brethren, but it is his wish that his Compendium may not be

"The author is not vain enough to

altogether useless, even to them as a book of reference. They will find at once the greater part of the passages of Scripture, relating to each particular head of doctrine, arranged together; they will find all the ecclesiastical authorities which they can require for common purposes; they will find much, very much to admire in the forcible simple phraseology of the early Catechists.

"His object has been not to discuss, but to state concisely what the author believes to be the right interpretation of the Church of England, as it is to be learned from a comparison of her autho

rized formularies, and the public writings of her founders, with the Standard of Scripture, to which she desires to be referred and in the next place to furnish the student in Divinity with a concentrated digest of much that is necessary for him to acquire before he is invested with the sacred functions of the minister of Christ, which yet is scattered widely through works not always accessible to this class of readers; and he hopes that the many extracts he has made from the Scriptures, the Liturgy, and the works of the reformers, may form an useful manual,

and save much time and trouble to those

whose every moment ought to be held most precious; that it may give them a clear connected view of all the great doctrines of our holy faith, that it may enable them to observe in the parallel writings of men who have been in their day the light and ornaments of their profession, the same tone of pure exalted piety, the same anxious zeal in establishing the firm principles of evangelical morality, and the same spirit of Christian love by which the English Church is so eminently distinguished.

"Another object has been to compile such an explanation of essential truths as may be edifying to the less educated classes of society. They are, and ever must be, the subjects of peculiar interest and vigilance to the conscientious parish priest; but no instructions either from the pulpit or in private, can be so comprehensive as to embrace all things which may be considered as matters of great moment amongst the unlearned in the present day. If, however, their legitimate teachers have not opportunity to impart all the required information upon doctrinal, and even speculative questions, they will assuredly meet with some one who perhaps is little qualified for the office, to satisfy their thirst for theological knowledge, according to his ideas of sacred truth-ideas, often much at variance with

the declarations of the Church of England. It may be useful to put into the hands of such persons some book which shall shew them, what the Church really does hold as truth, and what she does not acknowledge."

The following is the order which Dr. B. has observed in the arrangement of his materials. A distinct chapter is appropriated to every prominent point of doctrine, according to the series suggested by the successive articles of the Apostles' Creed, the Commandments, and the Lord's Prayer. In each of these chapters, stands first the original matter; this is followed by texts from Scripture confirming and authorizing it, by extracts from the Book of Common Prayer, by one or more of the Thirty-nine Articles, and by notices from the two books of Homilies: to these succeed quotations from works of minor authority, but still of great value as establishing the true interpretation of Scripture, and explaining and corroborating the articles of religion. These are arranged in the chronolo gical order in which they were pub. lished; and consist of "The Sum and Content of the Holy Scripture" prefixed to some of the earliest authorized Bibles, after the work of reformation had commenced in this kingdom; a preface to the Bible by Archbishop Cranmer, a Catechism edited by Cranmer, Edward the Sixth's Catechism, Jewell's Apology, a Preface to the Bible, by. Archbishop Parker, Nowell's Catechism, and lastly, a work intitled, "Reformatio Legum Ecclesiasticarum, &c."

Such of our readers as have not met with any of these curious documents, may be pleased with our author's account of them.

"THE SUM AND CONTENT OF THE HOLY SCRIPTURE, was prefixed to some of the early English Translations of the Bible, was revised by Cranmer, bore his name, and was used in churches by authority, in the reigns of Edward VI. and Elizabeth. This Bible may be considered as one of the foundation-stones of the re