proaching; and what I now do, do ye hereafter, do this in remembrance of me; let this be a standing, perpetual ordinance in my Church to the end of the world; let my death be thus annunciated and shewn forth till I come to judgment."

We conclude with his observations on the 18th article.

"The next article is this: "I confess also, that under one kind only, "whole and entire Christ, and the whole sacrament is received." Now this article of the sufficiency of the Sacrament of the Eucharist, taken only in one kind, as it refers to, and is design'd to justify the practice of the Roman Church, in the constant and publick administration of the Sacrament to all the laity only in one kind, viz. the bread, denying them the cup, is manifestly against our Saviour's first institution of the Sacrament, against Apostolical practice, and the usage of the Universal Church of Christ for a thousand years, as is confessed by diverse learned men of the Roman communion. And yet, according to the Trent Creed, all men are damn'd that do not assent to the insolent (and as I may justly, term it) Antichristian decree of the Roman Church in this point. And who can without astonishment reflect on the stiffness, and obstinacy, and uncharitableness of the Trent Fathers in this matter! Before they met, when it was noised, that a Council should be called to redress the manifold abuses and corruptions that were in the Church, it was the longing expectation and earnest desire of many good men,, that amongst other things, the Communion in both kinds might be restor'd to the laity. There were a multitude of pious souls, as it were upon their knees before them, thirsting after the cup of blessing, and earnestly begging for an entire sacrament. But those Duri Patres, those hard-hearted Fathers had no compassion on them, turn'd a deaf ear to their loud crys and supplications, only bidding them believe for the future (what they could not believe) that half the Sacrament was every whit as good as the whole."

In the Appendix, after the Creed of Pope Pius IV, follow, 1. The letter preserved in the Lambeth library; 2. Dr. Hickes's Account of the Purity of the Saxon Church to the Conquest. 3. Dr. Hickes's Argument for the safety of the Protestant Church in preference to the Romish Church; 4. Bishop Jewell's challenge at Paul's cross; 5. an extract from a letter of Leslie to the Bishop of Meaux.

Here we must conclude; just observing that Bossuet did not live to read Bishop Bull's answers to his queries. Mr. Nelson says, (Life of Bull, p. 390, Section 69.) "just as Dr. Bull's answer came to my hands, I rereceived the melancholy news of the Bishop of Meaux's death, which prevented the progress of that controversy, which we might have expected to have seen carried on with great decency, and to very good effect, by

two such great men, though of different communions, if the providence of God had not put a stop to it by taking the Bishop out of the world before Dr. Bull's letter was sent to him."

14. Popery destructive of the Evidence of Christianity -A Sermon preached before the University of Oxford, at St. Mary's, on Wednesday, Nov. 5. 1746-By Nathaniel Forster, B. D. Fellow of Corpus Christi College. The 2d Edition. - Sto.kdaie.

This is another publication by the same society. If we regard the internal or the external evidences of Christianity, Dr. Forster proves that Popery tends to destroy them both. The Papists make the word of God of none effect by their traditions. They assert that the Scriptures are "so imperfect even. in the most necessary points of faith and practice that oral tradition must be called into their assistance; so obscure and indeterminate in some of the fundamental articles of our religion, that no private person can be suffi ciently secure of their true meaning; and so liable to be perverted and abused, that they cannot even be safely trusted with the bulk of mankind. Admirable characteristics these of a divine revelation, and extremely pro per to inspire a sense of its importance, and a favourable presumption of its supposed authority!" The author enumerates several of the peculiar doctrines of the Romish Church, and shews their deteriorating effect on the human mind; and how they tend to confound all distinction between truth and falsehood, probability and impossibility, and the proper objects of faith and reason; how the doctrine of transubstantiation is at odds with our senses, and must lead us into the comfortless abyss of scepticism; how destructive the Romish tenets are of the necessity for a good life, while men continue in this world, from the vain confidence which they excite in the judicial authority claimed by the audacious priesthood of that Church to give a plenary remission of sin; and how the doctrine of purgatory leads besotted sinners to hope for mercy, without repentance, in a life after this, by means of the discipline which the soul is to undergo in a place as fabulous as the Tartarus of the poets. The author shews the bad effect of this corrupt system of religion, on public and private virtue; and holds up to detestation the horrors of persecution, not of individuals only, but of whole nations doomed to death on account of religion; and justly brands with execration " that absurd and detestable position, which both our Romish Princes, since the Reformation, bave given us sufficient reason to remember, [may Parlia ment mark the fact !] that the most solemn promises and compacts made with Heretics, are either void in themselves, or at least, whenever they at all affect the interests of the Church, may entirely be dissolved by her VOL. I. [Prot. Adv. June, 1813.]

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authority." On this subject we beg to refer our readers to the excellent letter signed Antipope, which adorns our present Number. We cannot conceive how the reasoning contained in it can be refuted; and if the Members of the House of Commons, that is, a majority of them, shall remain unconvinced by its dispassionate appeal to their good sense, we shall augur most direful consequences to this united kingdom; and a speedy rupture to the band which as yet connects them together.

Popery is utterly inconsistent with the religion of the gospel; and its dogmata destroy the credibility of any religious system to which they be long, unless, which is a blasphemous absurdity, "we can suppose it consistent with the wisdom and goodness of God to reveal to us a scheme of duty which, instead of improving the law of nature, tends to weaken and corrupt it." Dr. Forster then applies the same chain of argumentation to the worship, the rites, and ceremonies of the Church of Rome; the adoration of the cross and other images; the veneration paid to saints and angels; and "the introduction of such a vast and continually increasing multitude of imagi nary mediators, that the homage which is due by the light of reason to the Almighty Father of the universe, and by the Christian scheme to our Divine Redeemer and Sanctifier, is almost totally obscured and swallowed up by them."

The author proceeds, in the second place, to consider the effects which Popery has on the external evidences of religion. These are very obvious. The doctrine of Transubstantiation, as it renders nugatory all reliance on the evidence of our senses, so it must diminish our reliance on the authenti. city of history, and particularly the evidence of miracles. Not to say that the Romish Church still makes pretensions to the power of working of miracles, and has recorded numerous fictitious examples of her miraculous faculty in her legends, which cannot but shake the faith of the unlearned and undistinguishing in the credibility of the Gospel History. We confess, that in our judgment, the prophecy in 11. Thes. 2. is applicable in many of its leading parts, and most decided characteristics to the Pope; particularly where he is described as coming "after the working of Satan, [the father of lies], with all [imposing] power, and [fabricated] signs, and lying wonders."-It seems clear that the man of sin should arise within the Church, that he should sit in the temple of God, and exhibit himself as a God. Beza says, "Romano Imperio sublato, apostaticam sedem succes suram [apostolus] prædicit, illius videlicet arcem occupaturam, ut ipsi veteres, Tertullianus, Chrysostomus Hieronymus interpretantur.” The mystery of iniquity had begun to work even in St. Paul's days; it could not, however, accomplish all its purposes; heresy and false doctrine could not appear in all their meditated glory, because the imperial power of Rome

checked their endeavours. When that was “taken out of the way," Papal Rome soon shewed of what manner of spirit it was made, and the man of sin, that wicked one, was revealed. We seize the present opportunity of giving our opinion on this chapter at the request of a venerable friend, to whom our readers and ourselves are under great obligation.

Dr. Forster sums up all that he advances in his sermon in a most masterly way, deducing several undeniable consequences which naturally flow from his previous reasoning. He concludes the whole in the following words.-The Church of Rome looks " upon herself as the mother and mistress of all other churches, the sole depository of the Catholic tradition, and the final and infallible judge of all controversies concerning it ;-upon us, not as persons differing from her in opinion, but as rebels to her authority; as the subverters of a society, to which the rights and concerns of all others are to give way; and as doomed on these accounts to so deplorable a state hereafter, that common charity requires her to use every remedy in her power, how painful soever it may seem, for our recovery, or if that be impossible, to prevent us at least from involving others in the like calamity with ourselves.

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'Lastly, if to the light in which she views herself and us, we add that in which she appears to us, we cannot but see at once the intimate connection of fraud and violence with such a combination of superstition and imposture, and that the temper of Popery, if we are ever so unhappy as to give it an opportunity of exerting itself, will be always no less destructive of our civil and religious constitution, than its doctrines are of the spirit and design of the Gospel.

"May these and the like considerations, therefore inspire us with a just sense of the manifold blessings, which were, on this day [Nov. 5.] vouchsafed to us, in our deliverance both from the horrid conspiracy and the more recent dominion of Popery, and particularly in the present consequence of the latter, the establishment of a succession of Protestant princes on the throne of these kingdoms. May this establishment be as lasting as it is necessary to our welfare. May all attempts to defeat it be attended with the success they deserve. And may neither our vices nor dissentions derogate from the value of these blessings, or provoke the Almighty to withdraw them from us."

15. Christianography; or the Description of the multitude and sundry sorts of Christians in the World, not subject to the Pope by Ephraim Pagitt, Parson of the Church of St. Edmund's the King in Lombard Street.-Extracted from the third Edition, London, 1640. To which are added, Extracts on the same subject from Bishop Jewell's Defence of his Apology. Stockdale.

The Church of Rome impudently claims to itself the title of Catholic ; and we are sorry to witness the unthinking way in which many counte nance her pretensions, by calling her members Catholics. A worthy gentleman, who is a Roman Catholic Priest, Mr. Gandolphy, seems to carry this passion for exclusive titles to a higher pitch still; for in the title-page of the Liturgy, which he has lately edited, for the use of the Papists, he tells us that it is printed "for the use of all Christians in the United Kingdom of Great Britain and Ireland," Now as none but Romanists can use this farrago of idolatry and vain repetition, it seems implied that they who are not members of the Church of Rome, are not Christians. This is Popish liberality exemplified in a Popish Priest, in the year of our Redemption 1812. We have long been accustomed to the name of heretics bestowed on us by the Papists, but that they who use not Mr. Gandolphy's Liturgy are excluded from the Pale, not of the Church of Rome only, but the Church of Christ, is too shocking not to be protested against. Bishop Challoner prints his Garden of the Soul" for Christians who, living in the world, aspire to devotion." The Manual of devout Prayers, (with permission,) is " fitted for all persons and occasions." There is nothing offensive in these expressions; but Mr. Gandolphy is absolutely uncharitable. Not that he goes much further, in fact, (though he violates common decency in his language), than the abstract of the Doway Catechism, (with permission,) printed by Keating, Brown, and Co. printers to the R. R. the Vicars Apostolic, 38, Duke Street, Grosvenor-square, 1911," will warrant. In the Exposition of the Creed to the young Catechumens of the Church of Rome, (article, Holy Catholic Church,") the following questions and answers occur.— Q. What is the Church? A. It is the congregation of all the faithful under Christ Jesus, their invisible head, and his Vicar on earth the Pope.— Q. How many and what are the marks of the Church? A. Four. She is one, she is holy, she is Catholic, and Apostolical.-Q. How is the Church one? A. Because all that belong to the true Church of Christ are of one faith and communion, and all obey one authority.-Q. Why may not a man be saved in any church or religion? A. Because there is but one God, one Faith, one Baptism. Ephes. iv. 5. For God alone being the author of true religion, cannot reveal many without con radicting him self, which cannot be advanced without committing blasphemy.-Q. How is the Church Catholic? Because this word signifies universal, and by this

By the way this gentleman seems lately, and very lately, to have anglicised his name, for in the ordo recitandi for last year, he is denominated, in the List of Chaplains attached to Spanish Place Chapel, Manchester-square, Gandolfi; as he likewise is by his signature to the celebrated "Declaration and Protestation, or Blue Book," lately `re-published.