and profit on a few. Against Popery therefore, such as it has been, such as, from its constituent principles, it ever must be, the Church of England remains the great bulwark of the Reformation, and to impress her sons with the nature of the errors she opposes, the following tracts are republished.

The first is a sermon preached by Forster, the learned editor of Plato, before the University of Oxford, November 5th 1746, and is distinguished for its almost prophetic character. The preacher undertook to prove, that the " tendency of the "doctrines and principles of popery is to promote "the cause of scepticism, and to render the word of "God of none effect, by destroying the credibility "of it." The well known state of religion, in Italy and France, previous to the late convulsions, shews the truth of this proposition. The forms of popery were submitted to avowedly in compliance with custom and prejudice. But that a literary man should give any credit to the gospels, was a phenomenon regarded with astonishment.

The second is by Bishop Bull, formerly of St. David's, who, deeply read in the ancient history of the universal church, shews the alterations and additions of the popish church to be corruptions unknown in the primitive times, and many of them, at their first appearance, condemned by different synods or provincial councils. This work is a manual for the student wishing to gain a scholastic knowledge of the controversy, and an intelligible abstract of ancient learning for the general reader.

On the other hand Dean Kipling's tract, relates to modern occurrences. It was occasioned by the republication of Ward's Errata, with the addition of much offensive matter. It forms another proof of the rancorous disposition of popery. We perceive the benumbed adder stinging, as soon as capable, the hand which fostered it. The infamous accusations brought, by the editor of Ward, against protestants, are clearly repelled. To have retorted them on the heads of the accusing party, would have been an easy task; for papists actually force the meaning of scripture as much as Socinians do its words. Nor are examples wanting of their being driven to that expedient also; witness inter alia the attempt made on Gen. chap. iii. ver. 15th to vindicate woman-worship. See Dupin, chap. xxxii. book ii. Besides, the perusal of this tract proves that no exertions are spared by Popish zealots, to spread their delusions among the lower classes, and that therefore it is incumbent on all who would manifest a love to God by active love to their fellow creatures, diligently to frustrate such endeavours.

The fourth essay is from the pen of the present learned Bishop of St. David's, Dr. Burgess, who by a collation of dates, has shewn, not merely the time when Christianity was first preached in this island, but that our episcopal form of church government was established here by St. Paul before his last visit to Rome. And since it is allowed on all hands, that the Roman episcopacy was then first instituted either by St. Paul alone, as is most probable,

or by him in conjunction with St. Peter, it follows of course, that, in point of time, the British church is prior to the Roman, and therefore can by no means admit any claim of superiority. For even that which Rome once claimed, as the seat of empire and metropolis of the world, was lost on the removal of that seat to Constantinople, and especially when she became dependant on, and tributary to, the exarchate of Ravenna in 566 or 8. (See Sigonius de Regno Italiæ. lib. 1. and Petavii Rat. Temp. Pt. 1. lib. 7. cap. 10.) The usurpations of that church were indeed posterior to those times, being after the revolt of Italy from the eastern empire.

Thus freed from Romish claims by historical evidence; the last tract, but the longest, enters into all the intricacies of the question, and is intituled, "The Case stated between the Churches of Rome "and of England." It is composed by the famous Leslie, in the form of a Dialogue, between a Protestant Gentleman and a Popish Nobleman, who was likely to lose his Estate by the Bill of Abjuration. To readers acquainted with the controversial writings of the seventeenth century, it will be unnecessary to speak in praise of Leslie, the author of the incomparable and unswerable tract, "A Short Method "with a Deist." Now this dialogue being intended for the general reader, is admirably adapted for general comprehension, while at the same time it completely overturns the very foundations of popery. Thus, in discussing the claims of infallibility, he shews, that an infallible judge would be of no use to

the world, except every individual was infallibly certain who that judge was.

2dly. That the papists themselves are not agreed to whom or to what this infallibility is attached, there being among them four different opinions on the subject. He also points out as extremely worthy of notice, the resemblance between the image worship of the church of Rome, and the heathens, so that these may be defended from idolatry precisely by the same arguments, and have actually so defended themselves. (See Origen contra Celsum & Lucian.)

A table of contents being affixed, any farther analysis is unnecessary ;-but, from a careful perusal of these tracts, the reader will be convinced that the Roman church, so far from being supreme over all churches, is not the mother church of Europe; certainly not of the British church; and that none now in existence is farther gone from original purity in doctrine or in worship. By reflecting on the causes of our separation, he will learn to estimate the reasonableness of their conduct who have since separated from us, justifying their schism by our rejection of popish errors: but still more absurd will appear the unsteady conduct of modern christians, who seem to have lost all idea of unity, and think that a confusion of contradictory creeds is no offensive sight to the God of Truth.