which is so liberally urged against those who express any fear of Roman Catholic influence. There are certain persons who are loud in reprobating, what they are pleased to term, the senseless cry of "No Popery." But let us ask such reprovers, "is there not a cause?" and let us not hesitate to affirm, that however improperly the words objected to may be employed by some for party purposes, they are really no senseless cry that there are good and solid reasons why we should heartily desire, and boldly, though temperately, express our desire, that Popery may not extend its influence among us in the slightest degree, considerate persons have long felt, and the line of conduct which has of late been pursued by the Roman Catholics has proved, that the question between them and us is something more than a mere political question. The motto suited to the cause is not "pro focis" only, but "pro ARIS et focis." It is not merely the "ne quid detrimenti capiat Respublica," which should excite to exertion; a still higher motive should animate us -a conviction of our duty to "contend earnestly for the faith;" not the faith imposed by Popes and Councils, but "the FAITH once delivered to the saints," and handed down to us in that volume of "Scripture" which "is given by inspiration of God," and which no man shall add unto, nor diminish from it. Let these considerations stimulate us to direct the word of admonition to our poorer brethren, "concerning them which seduce" them, and to furnish them with the best "preservatives" we are able against the errors of those who "have made the commandment of God of none effect through their tradition," and teach "for doctrines the commandments of men."

Before all things we should contribute our aid towards imparting to every family one of the greatest blessings of the REFORMATION,-a copy of the SCRIPTURES IN OUR MOTHER TONGUE. In the next place, we should do what we can to supply those around us with some of the many excellent tracts which the several societies have provided; and it is my desire to recommend to such of your readers as are not much acquainted with these useful little publications, a few of those which appear to me eminently adapted to the furtherance of the object above proposed.

First, I mention the HOMILIES of the Church of England. These contain a clear statement of Protestant doctrine, drawn up in the simple, impressive language of our venerable Reformers, contrasted, as occasion requires, with the tenets of the Church of Rome: they are printed in the form of tracts, and ought to be in every one's hand. I particularly recommend the following: viz.-the first, which is an "Exhortation to the reading of Holy Scripture," the second, "Of the misery of all mankind;" the third, an admirable exposition of the grand Protestant doctrine of "Justification by Faith alone;" the fourth, A Declaration of the true and lively Faith, which doth ever bring forth Good Works;" the fifth, "A Sermon of Good Works, which spring out of true Faith;" (in the third part, are rehearsed some "kinds of papistical superstitions and abuses," which led to "much error," "vain religion," and "all ungodly living"); the sixth, which treats "Of Christian Love and Charity."-Next to these, I would recommend the eighth, "Of the declining from God;" the ninth, "An Exhortation against the Fear of Death;" and of the SECOND BOOK, that "Against Peril of Idolatry;" containing a curious history of the origin and establishment of Image worship;-the seventh, of the same Book, "Concerning Prayer;" (which teaches in the second part, "to, whom we ought to direct our prayers," i. e. "not unto angels or saints, but unto the eternal and ever-living God,")—the eighth, which treats "Of the Place and Time of Prayer;" the ninth, "wherein is declared, that Common Prayer and Sacraments ought to be ministered in a tongue that

Consequence of neglecting the Evidence of the Senses, 243

is understood of the hearers;" the tenth, "An Information of them which take offence at certain places of Holy Scripture;" the eleventh, concerning" Alms-deeds ;" and the twentieth, "Of Repentance, and of true Reconciliation unto God;" in the second part of which, an answer is given to "the adversaries who go about to wrest" the words of the Apostle James, "for to maintain their auricular confession."

After the Homilies, I would mention a valuable tract by the late Bishop Porteus, called "A brief Confutation of the Errors of the Church of Rome;" and two others by Archbishop Synge, viz.-" Ą Charitable Address to all who are of the Communion of the Church of Rome;" and the "Sincere Christian and Convert, &c." These, as well as the Homilies, have been published by "the Society for Promoting Christian Knowledge."

I would also recommend the following tracts, on the list of "the Church of England Tract Society:" viz. the Life of Wickliffe, of Bishop Jewell, and of Bernard Gilpin; the Life and Martyrdom of W. Tyndal, the translator of the Bible; of Bishops Latimer and Ridley; of Archbishop Cranmer; of John Frith; of Bishop Hooper; of T. Bilney, burnt at Norwich; of Dr. Taylor; of Bishop Farrer; of James Bainham; and of John Nicholson:-"A Short History of the state of the Church of England, &c.”

"The Religious Tract Society" furnishes, beside numerous others, the following useful tracts:-"Heathen Ceremonies adopted by the Church of Rome;" "The Protestant's Reasons for not worshipping Saints and Images;" "The Holy Scriptures the only Standard of Divine Truth;" and "The History of the English Bible." You have already pointed out "The Lollards," and "The Days of Queen Mary."-From the list of "the Irish Tract Society," I select "The Life of John Huss;" and "of Philip Melancthon;" "A Catechism for Roman Catholics and Protestants;" .99 66 Antichrist;""Antiquity of the Church of Rome, &c." "The Pope's Supremacy;" "Roman Catholic doctrine of Indulgences;" "The Old and New Religion, &c."

By the circulation of these, and such like documents, let persons of all conditions be enabled to learn what the doctrines of the Church of Rome really are, and to know "what manner of spirit" she is of; in order that by an application to the Bible standard, they may judge for themselves, whether the spirit of that Church accords with the spirit of Him who " came not to destroy men's lives but to save them;" and whether her peculiar doctrines bear the stamp of divine authority, or be "vainly invented, grounded upon no warranty of Scripture, but rather repugnant to the Word of God."

I am, Sir, Yours, &c.

CONSEQUENCE OF NEGLECTING THE EVIDENCE
OF THE SENSES.

To the Editor of the Protestant Guardian,

SIR, It is perhaps unnecessary to offer any apology for introducing the subjoined extract to the notice of your readers, though the subject of it has been once already adverted to in one of your early numbers, The purport and quality of the observations will, if I mistake not, ensure for them a favourable reception, and obviate all dissatisfaction at

their length. They form part of a critique on Dr. Lingard's "Antiquities of the Saxon Church," in the 13th No. of the Quarterly Review. The article is generally, and I believe with truth, attributed to the late Dr. Whittaker, Vicar of Blackburn, &c. I remain, Sir,

Yours, &c. Q.

"We have already said that the present work is properly and purely controversial. To trace the writer through all his doublings, and examine the justice of his attacks on Protestant divines and historians, would require a volume. One article, however, we must select, not only on account of its own importance, but of the peculiar sophistry with which it is treated by Mr. Lingard. The doctrine of the real presence, in opposition to an host of Protestants, he boldly maintains to have been held by the Saxon Church. Here again we are compelled to assert our perfect indifference to the matter in controversy, farther than as a subject of speculation. Englishmen in the nineteenth century will scarcely lend their understandings to the cloudy metaphysics of Paschasius Radbert, Hincmar, Alcuin, and Rabanus Maurus. But it is the triumph of the Church of Rome to have acquired an empire over the understandings of men, which has compelled them to receive as an article of faith, a proposition that confounds all our ideas of identity, and establishes a test of faith contrary to that of every other miracle. The Saxons, we are told, had been taught to despise the doubtful testimony of the senses, and listen to the more certain assurance of the inspired writings.' Doubtful testimony of the senses! Every miracle wrought by Christ, by his apostles, and by the prophets before them, appealed directly to the senses, and to the senses alone. Had our Saviour, in his first miracle, conducted himself as the Church of Rome supposes him to have done in his last,-had he said to the guests at Cana-Your wine is exhausted, but these water-pots contain a supply of more; it retains, indeed, all the accidents of water, wine nevertheless it is, drink and be exhilarated; or when he undertook to feed the fainting multitudes in the desert, had he taken up a clod, and dividing it to those around him, said, this is bread and this is fish; it retains, indeed, the accidents of earth, but eat, and ye shall be filled-what, we may ask, would such a mockery have produced? In one of these miracles the conversion, in the other the multiplication of matter was perceptible, and could not fail to be perceived. Without this external transformation, the mirale of Bolsena itself would not suffice to render it credible. That a substance retaining the whiteness, friability, and other secondary qualities of bread, should by the pronunciation of a few words, become flesh, is no more possible in the nature of things than that a similar process should alter the relations of number and time. But, 'the testimony of the senses is doubtful.' What then is certain? And how but through the medium of the senses do we arrive at the evidence of Scripture itself? If it be uncertain whether substances offered to our taste, smell, and touch, and by them reported to be bread and wine, may nevertheless be a living body of flesh and blood, it must at least be equally dubious whether the book, which relates the institution of the Holy Communion be a non-entity, whether the evidences of Christianity be not an illusion; whether, in short, all human testimony be not fable. Greater triumph a Protestant can scarcely enjoy, than to find that the fundamental doctrine of Popery can be defended on no other principle than one which leads to universal scepticism."

REVIEW.

An Historical Review of Papal and Conciliar Infallibility. By the REV. WILLIAM KEARY, Author of the Doctrines, Rites, Worship, &c. of the Church of Rome. London, 1826. 12mo. pp. 250.

No doctrine of the Romish Church has been more artfully contrived,

or more successfully promulgated, than that which asserts her Infalli bility. There is something in the abstract proposition very likely to command the assent of those who are not accustomed to weigh words, and discriminate ideas, and who, therefore, make the required concession at once, without considering that "the Church" (whatever may be meant by that word) must, so long as this dispensation lasts, consist of fallible members; that it must be composed entirely of erring individuals, and must, therefore, be liable to error in its corporate capacity, unless it can be shown that the imperfection of every part is consistent with the perfection of the whole.

There is, too, in the very idea of an infallible church, something which must captivate the fancy of every man who has wandered in the mazes of doubt and distraction. His first impression is to wish that it may be so-imagination pictures what the heart thirsts for-and casting her sanguine eye across the desert, she hails the glorious vision, and never suspects, nay, she will not learn, that the noble city and the broad waters of life, are a floating delusion. What can be more fascinating than the idea of a Church, knit together in unity of spirit by the bond of peace and infallible truth-guided by immediate inspiration -safe from even the possibility of error-gathered under one universal Bishop appointed by the great Head of the Church to be his vicegerent, and, therefore, gifted with powers adequate to the office-what, we say, can be more fascinating than the idea of such a community? And, "Such an one,” says the Roman Catholic, "is our Church-One, inDIVISIBLE, IMMUTABLE, INFALLIBLE." Oh happy men! Who that is wandering in this world of doubt and strife and debate, but must sigh to join that goodly fellowship? Who would scruple to give up even all his living were it the price of denizenship in that happy state? Who does not see in it the very type and emblem of the City of God? Surely there is no night there, and that city hath no need of the sun nor of the moon, for the Lord God giveth them light-great is the Holy One in the midst of her, peace is within her walls and plenteousness within her palaces; yea, her walls are salvation, her gates are praise; and fear, doubt and discord are unknown.

Is it thus? There is one test to which Popery in all its characteristic parts is very unwilling to be brought; and that test is, plain matter of fact, judged of by common sense. What says the HISTORY OF THE CHURCH with regard to its infallibility? This is a very plain question, and seems to indicate a mode of enquiry altogether legitimate and likely to be successful in deciding the point. Has the Church, in point of fact, shewn itself to be fallible or infallible? A sufficient period has elapsed to enable us to form some judgment, and the vicissitudes of eighteen centuries afford ample materials for investigation.

This is the very point to which Mr. Keary addresses himself. He very justly observes, "the whole subject matter of difference, between the Protestant and Papal Communions, may be summed up in this one point of Infallibility: and it was with reference to this supposition, that a writer in a highly respectable periodical work, (the British Review) made the following observations :-It strikes us very forcibly, that the

great object to be kept in view by the Protestant divines, in their controversies with those of the Church of Rome, ought to be the desire of convincing, not their Protestant readers, but their Roman Catholic opponents. As long as they can fancy their own Church to be possessed of the infallibility she so long and pertinaciously claimed, they can have no possible inducement to abandon their own, for any other communion. This doctrine, therefore, is the strong hold of Popery, which Protestant divines must endeavour to batter down altogether, otherwise they must not expect to see victory crown their efforts.' But how are we to arrive at this most desirable end, and demonstrate the untenable nature of the proposition under review, so clearly as to convince the gainsayer? This, at first sight, appears no very easy task, since volumes have already been written on this as well as on every other point in debate. There seems, however, a mode of meeting this important question, not as yet perhaps directly pursued, and which, it is hoped, may not be unacceptable to the general reader: namely, an historical research into those instances, in which the want of this unerring guide most palpably appeared; and wherein the two supposed depositaries of it, the Popes and General Councils, have erred in their official capacities, on points of doctrine referred to their decision. Such a review will necessarily lead us to speak of the various schisms that have rent this centre of unity; and also to delineate the lives and actions of many of these holy successors of St. Peter, where we shall perhaps find, that much as we have heard of the enormities of Vatican, it will fall far short of the sad reality."

This is indeed too true, and is dismally exemplified in the facts which Mr. Keary has collected. Our readers will perceive that he has entered upon a wide field, through which they will neither expect nor desire that we should follow him; nor shall we waste our time or the reader's with a critique upon Mr. Keary's style. If we were disposed to do this, we might perhaps point out some slight faults, which a little more attention would have avoided. But in truth, we have not much taste for verbal criticism, partly because we are not very anxious about style our. selves, provided we are clearly understood, and partly because we profess something else, and something higher, than a wish to guide the public taste. If we have not yet gained credit for that more respectable ambition which aims to enlarge the understanding, and rectify the wrong while it confirms the right principles of the reader, it shall be our endeavour to obtain it by this as well as by every other department of our work. To this end it will be our object to bring before our readers such publications as appear most likely to co-operate with or to oppose us in that great work to which our own pages are exclusively devoted-the maintenance of the Protestant faith, endangered as it is by the force and fraud of its enemies, and yet more, infinitely more, by the ignorance, supineness, and affected liberality of its friends. Every man who labours with sincerity and ability in this cause has a right to our thanks, and they are due to Mr. Keary for an unassuming volume of strong facts which form as complete an answer as can be imagined to the arrogant and unfounded claims of the Romish Church. Of Mr. Keary's mode of narration our readers may judge from the following extract :

"Sixtus V. was, in many respects, a very remarkable character; and his history, which is as entertaining as it is extraordinary, will form an appropriate close to these observations upon the conduct of St. Peter's successors. Felix Perietti di Montalto, was of obscure and humble origin, but evinced from early youth, a strong predilection for learned lore, which the poverty of his parents was unable to procure for him. Attending one day the wanderings of his father's scanty flock, he encountered a holy brother of St. Francis, who, in the trackless path of the mountain district, had strayed from his road. Glad to have in the shepherd boy, a guide to the comforts of the con