was taken by Mr. Huntington of my intimation and request." p. 270.

The article on episcopacy is temperate, and we think conclusive.

The question," says Mr. Adams, "be tween the Episcopalians and Presbyterians is not, what degree of power and splendour the primitive bishops enjoyed, or what might be the precise extent of their dioceses; but simply and solely, whether they were the same as the presbyters, or whether they were a distinct order?

"The Episcopalians contend for the last opinion; and insisting that the episcopal form of church government was not only primitive and apostolical, but also universal, they challenge their antagonists to produce, from all the records of antiquity, a single instance of a presbyteral community, previous to that established by Calvin at Geneva." pp. 278, 279.

In proof of this representation Mr. Adam has appealed to the Epistles of Ignatius-meaning, no doubt, the smaller ones, which are generally allowed to be the genuine; although Morinus and Whiston give that honour to the larger ones, and, what is very surprising, are in some degree countenanced by Mosheim. That the smaller are the genuine, and that the larger are the interpolated and corrupted, might be decisively proved, if this were the place for such an argument. The attention of the public has been faintly called to the subject of the authenticity of the Epistles of Ignatius by one of the productions of the Christian Advocate in Cambridge. The subject is of importance, at least has been esteemed so by many eminentChristians as well as scholars; and what engaged the serious attention of such men as Usher and Pearson ought not hastily to be considered either above or below that of any Christian student or instructor. The production itself is a favourable monument of primitive Christian piety.

Under the head of Lutheranism, pp. 335, 336, Mr. Adam has informed us, that "the edition of the Augsburg Confession of 1530 is their legitimate formulary of faith, and is

called Augustana Confessio invariata. It was altered by Melancthon, in a subsequent edition, which is called variata." This is certainly the fact. In a note he observes, "Some have told us that the variata edition is that of 1540; but I am at a loss to reconcile this opinion with that edition's being given in the Oxford Sylloge Confessionum." This, however, is likewise most certainly the fact. In the introduction to a work of the learned Lutheran divine, Pfaffius, which contains all the symbolic books of the Lutheran church, and both editions of the Augsburg Confession, occur these words→→ Constat, Augustanam Confessionem a Philippo Melancthone A. 1540 privato ausu passim mutatam atque in articulo decimo, &c. cap. iiì. § 6. The same fact is likewise asserted by the elaborate Walch, in his futroduction to the Symbolic Books of the Lutheran Church, and the original vouchers referred to. Mr. Adam must know, that there is no appeal from such authorities. We do not at all participate in his surprise, that, this being the case; the edition of 1540, not being acknowledged as an authentic Lutheran formulary, should be given in the Sylloge Confessionum. That work is professedly selected from the Corpus Confessionum, and in the Corpus the edition of 1540 alone is given. The Oxford, editors have really discovered so little information on the general subject of the Protestant Confessions, that we are tempted to believe they were unac quainted with the existence and difference of these two celebrated editions.

Much of the information which Mr. Adam has been able to communicate under the article of Lutheranism, he professes to have derived from a learned and very respectable Lutheran divine. "Inverted commas," he adds, "distinguish most of his remarks, which are all founded partly on his own obser

• Vide pp. 185-196.

In the short notice of the project of altering the English Liturgy in 1689, Mr. Adam should have referred to the second edition of Calamy's Abridgment of Baxter's Life and Times, where, we believe, the best account is given of the whole affair.

At the close of the account of our united church is a passage, which is both highly gratifying in itself, and reflects much credit on the discriminating piety, and, where vital religion is concerned, the decisive views, of the author.

"Nor have the members of this church been more eminent for solid learning, than for truc piety and sterling virtue, and all those more valuable qualities, with a view to which the church of Christ was establish ed upon earth, and which only will retain their value in the church triumphant in heaven. Fervent piety, Christian zeal, active benevolence, and practical virtue, though less dazzling in the eyes of the world, are so much more valuable than the highest literary attainments, in that they are more durable; for whether there be knowledge, it shall vanish away;' and so much the more profitable, in that, though they cannot boast of the same degree of the honour that cometh from man, they have equally the promise of the happiness that now is, and they lead more directly to that which is to come.

"In every age the different branches of the now united church have exhibited such 'burning and shining lights,' as will be had in everlasting remembrance; and many, doubtless multitudes, have for a season réjoiced in the light of others, whose names may have never reached beyond the sphere CHRIST. OBSERV. No. 101.

of their own usefulness, whose virtues have

never been recorded, or whose memoirs are forgotten. And that in this age, and at the present day, she is less favoured in this respect than at any former period, those only will be disposed to maintain, who, having eyes, will not see, or, having ears, will not hear. For notwithstanding many of her sons and servants may have no great pretensions to piety, and some of them as little to learning, she can yet boast of those in all ranks and orders, from the prelate on the bench to the village curate, who are eminently distinguished both for the one and the other. She may also boast of men neither ignorant nor unlearned, who labour in her service with ardent zeal-with unwearied diligence with scrupulous fidelity, and with various success; of men, in short, who preaching the word, are instant in season, out of season,' and whose zeal is according to knowledge, and without innovation.

"To the professional labours and consistent conduct of some men of this character, had I not myself been an eye witness for years together, I should scarcely have believed that Christianity, as we find it in Scripture, was so justly reflected in the lives of any of its professors, in these days of

lukewarmness and indifference, or that there were any at this time who made so near approaches to what the ministers of the Gospel once were, and what they ought at all times to be.

"And yet, tell it not in Gath,' publish it not in the ears of the enemies of the church, or of religion, such men, and many such there doubtless are at this day, besides those whom I have the happiness to know (classed, if not mixed, with others, I admit, of a less honourable and consistent deportment; but I speak not here of men who can be justly charged with heterodoxy, irregularity, or enthusiasm)—even such men are viewed with contempt, and loaded with opprobrious names by many of their brethren and others; by those in particular, it is presumed, I will not say, who are the least distinguished by their piety and worth, but rather, who have the misfortune to know them the least.

"I have, however, no hesitation in saying, that I know of no set of men in any church, sect, or country, who have themselves made higher attainments in religion, or who aim more stedfastly and uniformly to promote the cause of religion in others; and none, of course, who deserve better of their country and of mankind in general. And, however much many may have vainly at20

tempted to obscure the lustre, of such cha racters, I firmly believe, and I believe it on clear scriptural authority, that not a few of them shall shine hereafter as the brightness of the firmament and as the stars for ever and ever." pp. 392-395.`

The account of the episcopal church of Scotland is eloquent, and to be assigned, we conclude, to the pen of the present author, from whom that church herself derives no small credit.

But few remarks are required to be made on the remaining part of this work, the third volume. Mr. Adam (p. 101), estimates the real number of the methodists at upwards of 600,000 persons. We were surprised to find Nightingale referred to as authority, p. 139. It is impossible to regard that work in any other light, than as the work of an enemy. The concluding observations on the article methodists, are just and important. They respect the application of that term to a certain body of the clergy in the united church. After having quoted a passage from the impartial History of the Church of Christ by Dr. Haweis, highly creditable to that author, and which we are the more anxious to notice, because it is not always that we have been able to speak in this strain of the productions of that divine, Mr. Adani proceeds:

These men, on account chiefly of their resembling many of the methodists in piety and zeal, have been confounded with them,

and even called by their name. Yet these

are the churchmen who combat the metho dists most effectually, not indeed by abusive language, but by gradually and quietly superseding their labours. And would the great body of their brethren descend into the field, equipped in the same armotir; by adding religious zeal to their love of ecclesiastical decorum, piety to their learning, and a practical acquaintance with the influence of the leading truths of the Gospel upon the heart, to the cold orthodoxy and scanty morality with which too many, it is feared, rest satisfied; sooner or later the consequence would be a happy triumph over their opponents--the certain decrease, not only of methodism and methodists, but also

We resist the temptation of mak+ ing any more extracts from this interesting and well-executed work, excepting one pretty long passage which we mean to produce from the Preface.

There remain, however, a few observations of a general description to be made. We cannot help thinking, that the fault which was to be apprehended in the author of such a work as the present has in some de gree, we admit but a slight one, been committed by Mr. Adam. The fault is an amiable one, and therefore the more dangerous. By an endeavour to guard against a bigotted aversion to sects and opinions opposing his own, and to exercise towards every denomination of Christians a perfect candour, he has, as we conceive, occasionally express ed himself with too indiscriminate indulgence. In a few instances he appears to us, unintentionally we are sure, to have compromised the interests of real Christianity. The instance of this kind, by which we were most struck was the equal praise which he appears to have awarded to Mr. Overton, Mr. Daubeny, and the Antijacobin reviewers. Although we have ourselves fallen under a slight stroke or two of the lash of Mr. Overton, we apprehend that no man, who understands what real Christianity is, will hesitate for a moment to decide in his favour against his professed opponents.

Leaving the author, we observe, with respect to the work itself, and all works of a similar description, that there is an obvious evil to be guarded against in the perusal of themducible from them as its cause, but an evil indeed, not legitimately dewhich they have a tendency to produce by the operation of other causes, put in exercise by them. That evil is either universal scepti cism and indifference, or a sort of indiscriminate and latitudinarian charity inconsistent with real and operative Christianity. The one re

sults from supposing all religions equally false, the other from supposing all modifications of Christianity equally good. In reviewing the various sects into which the one religion of our Saviour is unhappily divided, with a view, and as a remedy, to the evil just stated, it will be important to classify them, and to observe, that some are obviously false, ridiculous, and perhaps even vicious, and therefore to be ascribed, not to the Christianity which they disgrace and pervert, but to the weakness and wickedness of man. Again: many Christian sects differ, either only in appearance, or much more in appearance than in reality. Others differ in circumstantials of minor importance. The great clue through this wilderness, in which many are lost, and many contented to be lost, is to view Christianity as a practical religion, or rather, to possess and cultivate a practical acquaintance with it. This will disco ver to a man to what causes he is to ascribe the various and contending opinions of those who assume the same name; in what cases the modification of the religion is to be assigned to the agency of human corruption; and in what, to the more par donable and harmless error of defective judgment. He may not be able to convince the reason, or silence the loquacity of others, but he will satisfy himself, and, we believe, justly. In the worst cases, those of religions - diametrically opposite, it is certainly not more wonderful that men should adopt bad principles, than that they should pursue bad practices.

The advantages of such works as the present are great and obvious: they produce consideration, and check that illiberal bigotry which instantly decides against others who differ from us, and makes us buttress up ourselves in a comfortable and impregnable persuasion of our own exclusive rectitude. We shall cease to wonder at the obstinacy and blindness of those who do not see doctrines precisely in the same light

with ourselves, and shall esteem it possible that even we may be fallible, All truth is valuable-valuable in itself as truth. By circumstances it becomes more valuable: and that, not only when it is favourable, but when it is most the reverse. None is more valuable to us when known, than that of our natural corruption. The corruptions in religion are capable of analogous improvement, and naturally tend to it. In short, nothing is valuable without truth; and, with respect to religion, this is eminently the case. The great question, therefore, and most especially on this subject, is that of a certain Roman on a certain occasion. What is truth? To this important question it is briefly to be answered, that the attainment of truth is not to be expected without these three great requisites inquiry, prayer, and practice. Without inquiry, it is a matter of accident what religious opinions we adopt; without prayer, experience teaches us that we have no security against embracing error; and without prac tice, our knowledge is useless with such a circumstance of aggravation, or rather so grossly abused, that there is every reason to fear the great Author of truth will not commit to our keeping so precious a jewel.

We conclude with the passage promised from the Preface, where the author ably and eloquently contends for the paramount importance of essential religion.

"For, if the mind be not spiritually enfightened, as well as the judgment rightly informed;-if the heart be not savingly changed, and the affections set on things above, the passions properly subdued, and the conduct reformned, it is of little avail to have the Scriptures pure and unadulterated in our hands, or even to have just notions of their contents, as they will only increase our awful responsibility, without enabling us to give our account with joy.

"

Christianity does not consist in striking out new lights on the subject of religion; nor in forming new systems of faith; nor in treading in new paths of duty;-but in coming to the light held out to us in the gospel;embracing and adhering to the faith once