that essential Popery from which even Laud shrank,' would again creep in.

The lack of all support from the standards of the Church, necessarily drives these advocates to a shift which would be ludicrous were the subject a less solemn one. Our readers will naturally suppose that we mean, the exploded fancy of "the restoration of the oblation," at the last revision of the Liturgy. A more desperate "catch at a straw" does not exist in the whole annals of controversy. Yet Mr. Warren returns to it, again and again, as to some unanswerable argument. Thus, time after time :

"Nor has he even hinted at the very significant rubric, which directs the priest himself, in the middle of the service, to place the bread and wine upon the holy table. How strong a proof this rubric gives of the doctrine of the Church, may be learnt from the general disobedience to it of those who oppose the doctrine of the Eucharistic sacrifice. The word 'oblations' having been added to the prayer at the same time, plainly shews that the bread and wine are the oblations as distinguished from the alms. And thus the communion-table is proved to be an altar by Professor Scholefield's own definition, that an altar is that whereon sacrifices and offerings are presented,' &c." (p. 24.)

"The final exposition of our Church principles is surely to be found in the restoration of the oblations."—(p. 25.

"It was settled by those who restored the oblation."-(p. 26, 27.)

"These men, by the simple restoration of the oblation, have fixed the meaning of the language of the Church."-(p. 27.)

Thus, in the entire absence,-purposed, deliberately purposed,— of all mention, in any one of our prayers, or articles, or homilies, or canons, of any altar or sacrifice;-both the one and the other are to be considered to be implied in the doubtful word "oblations." Now, in the first place, no one but a controversialist in difficulty, would ever dream of such a thing, on reading the service. One rubric says:

"Whilst these sentences are in reading, the deacons, church"wardens, or other fit person appointed for that purpose, shall "receive the alms for the poor, and other devotions of the people, "in a decent bason to be provided by the parish for that purpose; " and reverently bring it to the priest, who shall humbly present "and place it upon the holy Table."

The next runs thus :

"When there is a communion, the priest shall then place upon "the Table so much bread and wine, as he shall think sufficient." Then, in the prayer, the words "to accept our alms and oblations" have a side-note :)

"If there be no alms or oblations; then shall the words (of "accepting our alms and oblations) be left out unsaid.)

1 "We declare that this situation of the Holy Table doth not imply that it is, or ought to be esteemed, a true and proper altar, whereon Christ is again really sacrificed; but it is and may be called an altar by us, in that sense in which the primitive church called it an altar, and no other."-Laud's Canons. 1640.

Assuredly, no plain man, reading over these directions, would ever imagine that the "oblations" referred to the bread and wine, when they are so plainly parallel to the words "alms for the poor. and other devotions of the people."

But what has the universal sense of the Church been, as to the meaning of these words? Does Mr. Warren suppose, for instance, that a single one of all the present bishops of the Church, when discharging the functions of a Presbyter, was ever accustomed to place the bread and wine on the table with his own hands, and to consider that in so doing he was making an oblation? And if he were to ask them why they did not? would not every one of them reply, that he did not believe that such was the meaning of that prayer and rubric? In truth, the very idea of fastening a doctrine on the Church, which she has so carefully excluded from all her formularies, by means of a sense imposed on one word in a rubric,-which sense never entered any one's head, except for the purposes of this controversy,—is really not excusable. It deserves positive rebuke.

The personal opinions, and distinct declarations, of such men as Ridley and Jewell, we have purposely abstained from citing, (having briefly alluded to them at the outset,) knowing well that the moment we quit the sure ground of authoritative teaching, we are liable to an endless conflict of human opinions. Whether among the early Fathers, or among our own Reformers, there is scarcely a name to be found which may not be cited, and with almost equal fairness, on either side. Thus we find Justin Martyr saying, "I affirm that the prayers and praises "of the saints are the only perfect sacrifices acceptable to God." Clemens Alexandrinus;-that "the sacrifice of the Church is the "word ascending as incense from holy souls, their sacrifice and "their whole minds being open to God." And Tertullian, on Malac. i. 11-" Spiritual sacrifices are meant, and a contrite heart "is shewn to be an acceptable sacrifice to God." While each of these writers, doubtless, will be cited by Romanists as establishing "the sacrifice of the Mass," and by Messrs. Collison and Warren, as establishing "the sacrifice of the Eucharist."

We abide, therefore, first and mainly, by the teaching of God's word, as absolutely unerring; and secondly, by the teaching of the Church, as that to which all churchmen, and especially all ministers of the Church, have bound themselves to submit. And we aver without fear of disproof,-indeed, in absolute certainty of fact which he who runs may read, that "the Catholic doctrines" which Messrs. Collison and Warren endeavour to maintain, are wholly without support from either the Scriptures or the Church.

A FAMILY EXPOSITION OF THE PENTATEUCH. By the Rev. HENRY BLUNT, M.A., Rector of Streatham, Surrey, and Chaplain to his Grace the Duke of Bedford. London; Hatchards. 1841 and 1842.

THE author of the "Family Exposition" is one of the few writers of his class whose works have had an extensive circulation. Some of Mr. Blunt's earliest publications have reached, we believe, the 13th and 15th editions. The Lectures on the History of Abraham, of Jacob, and of Peter, and on some of the New Testament characters, are to be found in the family library of almost every pious household: they have passed into many countries beyond the seas, and have even merited the censure of popish advocates at Rome. The charm of Mr. Blunt's writings consists in their extreme simplicity, as well in the ideas themselves, as in the construction of the sentences. They are read without trouble, and felt without an effort : they have no pretensions to learning : they are simply expositions of Scripture, depending for their effect upon the mind and feelings; not on the force of argument, but on the force of truth. If the strongholds of vice and error be assailed, it is not by means of hard blows or heavy artillery directed against them, but a silent flowing stream is brought about the foundation, and they fall before men are aware. In reading Mr. Blunt's works criticism is disarmed; and if we occasionally find faulty passages, we can say nothing, for at least we are not disposed to say anything against them. We by no means, however, estimate all that the author of the “ Family Exposition” has written, alike; we think it was a mistake when he published his Lectures on the Seven Churches of Asia; and even in his Pentateuch, although we discover the author of "Lectures on the History of Jacob," yet we lose those exquisite touches which produced so thrilling an effect on the crowded and attentive congregations at Chelsea.

The Family Exposition appears to have been written, or at least to have been began, at Rome, "in that part of the Christian world where the duty of thoroughly searching the Scriptures is the most neglected." (Preface, p. v.) After a laborious career of usefulness in a large suburban parish, Mr. Blunt has been compelled to seek the restoration of a feeble frame by residing in warm climates; and although nearly wasted away by years of pining sickness, and in search, not of health, which he can never hope to enjoy, but of some alleviation of his pain, his active and zealous mind must needs employ the freshness of the morning

hours in writing this Family Exposition. It would, therefore, be most unkind in us to try this work, written at intervals, and often, as it seems, amidst the hurry and bustle of travelling, by the same standard as we should apply to his earlier and more careful compositions. The same deep and solemn tone of piety runs through these volumes of the "Family Exposition." The smallest incidents, which other commentators pass by, are turned into practical lessons of Christian piety. The family circle cannot but be attentive to the "patriarchal sire" as he reads aloud these illustrations of the earliest history of God's people; but still we lose the beauty and pathos which once told how "Jacob was a plain man, dwelling in tents." Nevertheless, we apprehend that few of the former readers of Mr. Blunt's Lectures will neglect to add the Family Exposition of the Pentateuch to their stock.

The exposition on Numbers and Deuteronomy has not yet appeared. We shall select from each of the three preceding books of Moses an example of that skilfulness for which the Author of the "Exposition" is remarkable, in turning a simple idea, or an apparently trifling incident, into an admirable lesson of practical piety.

On Genesis xli. 25-57. Joseph, although raised from poverty and obscurity to affluence and rank, does not sink into inglorious ease and idleness :

"There is scarcely anything more obvious in the pages of God's revealed word, than the divine dislike to idleness, self-indulgence, and sloth; and it is practically important that Christians should well observe and meditate upon this. How many there are, and we are speaking now of real Christians, especially in the higher ranks of life, who do not appear to have ever observed the fact, that revelation calls them to activity and industry. Born to a competency of this world's goods, they feel freed from that necessity of exertion which influences other men, and they do not sufficiently acquaint themselves with the will of God and the mind of the Spirit, to perceive that another necessity has been laid upon them by God himself, and woe is unto them if they do not seek some reasonable or some religious employment; in fine, if they suffer those wonderful powers of mind, by which God has distinguished them from the mere animal, to run to waste through selfish indulgence and habitual sloth."

On Exodus ii. 16-25. "By faith Moses forsook Egypt, not fearing the wrath of the king," and entering the land of Midian, is found seated on a well, and accidentally is led to take part with some females whom the cowardly and idle shepherds attempt to away from the well:—

drive

"This one act of kindness, trifling as it appears, gives a colouring to the whole of his (Moses') future life; it causes him to become the guest and, finally, the son-in-law of Reuel, and for forty years to employ himself in the quiet and meditative occupation of tending his father-in-law's flock in the desert...... Who shall dare to pronounce what is accident, and what is design?

Was it accident that Moses rested himself at that particular well? Yet surely it was no accident that he became a keeper of sheep for forty years in the desert; but who can separate the one from the other; the cause from the effect. Let it teach us, then, to acknowledge a particular providence in the smallest mercies of our daily lives; let it lead us to make all and each a subject of prayer and praise; let it convince us that nothing is too trifling, too insignificant, for the cognizance of that being, without whom not a sparrow falleth, and by whom the very hairs of our head are numbered."

On Leviticus x. 1-7. Nadab and Abihu offered strange fire before the Lord; men, but especially Christian ministers, may apparently promote what they consider the honour and glory of God with a false zeal and a flame of devotion not kindled at the true fire of the altar.

"They may be influenced by the desire to elevate a particular church, or sect, or opinion, or to aggrandise and advance themselves; to obtain more power and more consideration, or rank, or influence among men; kindled at this unholy flame, their censers may burn as bright, and the fire of their zeal glow as resplendently as that of the most holy, humble, and devoted followers of the Most High; but He who knows whence the fire is taken, the unhallowed source from which it flows, and the unsanctified end for which it burns, sees in it, as in the offspring of Nadab and Abihu, only self-will and will-worship, under a more refined garb than the grosser ambition and more obvious egotism of the man of the world, and rejects at once the strange and unholy incense."

We sincerely hope that the life of this devoted servant of God may be still prolonged, and that he may be spared to give to his numerous readers, and to the Church at large, a uniform edition of his works. The task would be easy to the Author, and if the edition were printed in a cheap form, his sphere of usefulness would be greatly extended. Dr. Chalmer's plan might be adopted with advantage; and we should not be sorry to have an additional volume of Sermons.