derivation of the orders of our English clergy remains quite independent of any subjection to the Papal throne. "Always,' says Giraldus Cambrensis, until the full conquest of Wales, by Henry the First, the Bishops of Wales were consecrated by the Archbishop of St. David's, and he likewise was consecrated by other Bishops, as his suffragans, without professing any manner of subjection to any other Church.'" P. 37. The origin of this unfounded claim, as the Archdeacon observes, arises, "from want of due discrimination, by making the universal Church, and the Church of Rome, synonimous appellations," (p. 45,) and by confining the promises made to the universal Church to that particular communion. "Hence their common misinterpretations of such expressions there is no salvation out of the Church,'" &c. In the third chapter the doctrine of "transubstantiation" is most clearly refuted, on the grounds both of common sense and of Scripture; and it is shown that this doctrine" was first made an article of faith by the Lateran council in 1215," (p. 56.) Nor does the modern refinement of this doctrine, which interprets it with respect " to the spiritualized and immortal body which Christ possessed after his resurrection," (p. 73,) escape without its due chastisement, for the Archdeacon clearly evinces that there is no more scriptural authority for such an interpretation, than for the more gross error which heretofore connected it with the mortal body of Christ. But, aware of the proneness of mankind to run from one extreme into another, Dr. Daubeny here very prudently disclaims the erroneous doctrine of Bishop Hoadley on the sacrament, claiming for our Church a belief in the real and spiritual presence of Christ, but denying his corporal presence, (p. 89,) and he shows that a great part of the errors which have arisen on this subject have been owing to the forgetfulness of this important distinction; it being equally erroneous to insist on the corporal presence which constitutes the Romish doctrine of transubstantiation, and to deny that real presence without which the sacraments are reduced to mere empty signs. The fourth chapter treats of" Image worship and idolatry." Mr. Baines having protested against the strong language of our homilies on this subject, the Archdeacon very aptly introduces his own personal observations, when abroad, in corroboration of this grave accusation against the Romish Church. "Now having travelled through the whole extent of the Popish countries, from the northern to the southern extremity, I may consider myself to be some tolerable judge in this case. After having then seen the Lady of Loretto's wardrobe, and been astonished at the immense collection of ornaments, the precious vestures, the pearls and stones,' which infatuated devotees have, from time to time, provided and heaped together in profuse abundance, for the decking of her idolized personage, the language of our Reformers does not, to me, appear to be one bit too strong for the subject to which it is applied on the contrary, that they were fully justified in contrasting the tawdry frippery of an idolatrous Church, so ostentatiously displayed on all occasions, with the sincere simplicity of the true Church of God, as a chaste matron, espoused; as the Scripture teacheth, to one husband, our Saviour Jesus Christ.' "And although there is no probability, that her Ladyship of Loretto will undergo a second transportation across sea and land, for the purpose of fixing her residence in this Protestant country, still as we have had, in days of yore, a Lady of Walsingham, and a Lady of Ipswich, of our own; and, as it is probable, in case the Church of Rome should ever regain her dominion in this country, that these ladies will be again brought to life among us, it may not be unnecessary, judging from the aspect of the present times, to put unsuspecting Christians on their guard." P. 120. He then shows the utter want of fairness in his antagonist, in attempting to confound the figure of a cross, when placed on the top of St. Paul's as "an appropriate emblem of Christianity," with its superstitious use as an object of adoration in the Romish Church. C "Whilst at Rome I made an excursion, in company with the Pere Gardien of the convent of St. Clement, to see the fall at Tivoli. The good father took us to a house of one of his friends at Tivoli, where we had a cold collation. In the midst of our repast, the window being open a pigeon flew in. On sight of which, our host, in a fit of pious extacy, with his hands and eyes lifted up, immediately exclaimed, O Padre, Padre, eccolo Spirito Sancto. O Father, Father, behold the Holy Ghost. To which the good father, crossing himself, nodded his reverential assent. Now as Protestants are not to be found crawling up the aisles of their Churches in pious adoration, to kiss a crucifix placed at the altar, or heard apostrophizing the emblematic dove in the window of a Church, as the person of the Holy Ghost; these appropriate emblems must be considered, by every man of common understanding, to be very different things in an English Church, from what they are when exhibited in the Churches of Rome." P. 126. As to the pretence that their images are not themselves objects of worship, but are merely emblems to excite devotion, 3 the Archdeacon remarks that it is the very same apology which the heathens of old made to cover their pagan idolatry, (p. 133.) Our readers will, we are sure, thank us for laying before them the following observations of Mr. Daubeny, which he made on his foreign travels. "To bear testimony to the universal prevalence of this ridi culous superstition in Popish countries, I am fully competent; but that I may not trespass on my reader, I shall confine myself to some few of the many particulars that have fallen under my notice. The Virgin Mary and St. Anthony appeared to me, to have engrossed the greater part of this gainful trade to themselves; their altars seldom failing to be hung with the greatest profusion of ex voto offerings, from precious ornaments, silver hearts, legs and arms, down to the more humble offering of a waxen pig. For this superstition extends itself through every class of the Popish community; from the monarch, who has lately given a specimen of his piety and weakness, in working, with his own hands, an embroidered petticoat for the Virgin Mary, down, as it will be readily supposed, to the lowest ranks in life. I saw a very humble specimen of this ex voto mania, in a poor little Church, situated on the top of a hill, in the front of the town of Hieres, in the south of France. It consisted of a vile daub, or miserable painting, dignified with the title of an ex voto, or offering to the Virgin Mary. In one compartment of this miserable performance, a woman is seen prostrate in a cellar, with a broken pitcher in her hand. Being in an advanced state of pregnancy, and apprehensive of consequences, she made a vow to the Virgin Mary, in the event of her recovery. This vow she is supposed to have punctually performed; for, in the next compartment of the same picture, the same woman is seen sitting up in bed, with a little black dog drawing her breast, and the Virgin Mary peeping out of a cloud, in the corner of the piece, in seeming approbation of the poor woman's piety.. "When at Naples, I attended at a Church, dedicated to St. Anthony, on his name's-day; where the ceremony of blessing the horses was performing by a Priest, who was engaged at the door of the Church in sprinkling holy water, and pronouncing his benediction upon all the horses which were brought before him, and receiving his fee, according to the condition of their respective owners. "And on entering into a Church in Flanders, I observed a woman seated at a stall, having on it a number of little waxen pigs for sale, that the farmers, who came into town to market, might purchase success to their respective piggeries, by each carrying home with him one of these supposed consecrated emblems. On looking round I observed, that her stall was placed in close contact with a chapel, dedicated to St Anthony, the acknowledged protector of cattle. "To the heathenish processions, described by Apuleius and Pausanias, I had an opportunity of witnessing the strict counterpart, in a procession which took place at Lisle, where I happened to be on the day, which is called, in the Romish Church, La Fété de Dieu, the Feast of God. On which a procession of all the silver images, of different saints, belonging to the town, were carried on platforms, on men's shoulders, accompanied by the magistracy of the town, the Priests in their vestments, with numerous attendants with wax tapers in their hands, the military with their music, followed by a numberless crowd; making, altogether, a most splendid and imposing exhibition. The day, which was Sunday, was spent in the most tumultuous dissipation, the streets were crowded as at a fair; a play was performed at three o'clock, a concert at six, and a most superb exhibition of fire-works concluded the festive scene." P. 139. After this, the Archdeacon proceeds to contrast the sophistical language of the Romish writers on the subject of idolatry and image worship, with the plain and undeniable words of Scripture, "Thou shalt worship the Lord thy God and Him only shalt thou serve," (p. 149.) We cannot conceive any stronger contrast than that which Bellarmine here exhibits. "Christ is to be worshipped with latria, His image The Virgin Her image St. Peter His image with with with with with hyperdulia, "Latria being the worship, proper to Almighty God, to whom alone religious worship is strictly due. "Thus can a wise man talk nonsense, when he forsakes the fountain of truth, to follow after his own vain imaginations." P. 155. We shall close our review of this important work for the present, by presenting our readers with the following quotations. "Let me suppose, that a Heathen idolater had acompanied me at the exhibition of the Sacrament, or the consecrated wafer, in a Church at Naples, when, after every possible impression had been made upon the human mind, by the most solemn music, a most splendidly illuminated altar, and other ornamental decorations, the priest in his most sumptuous dress, brought down from its elevated place in the altar, the Pix, or little box, of about three or four inches square, containing, according to the Romish doctrine, the real body and blood of Jesus Christ; and holding the Pix over his head, turned it from side to side, to the view of the attendant beholders, who by many hundreds, were prostrated in the body of the Church, before the altar of exhibition, engaged 1 with their hands and eyes lifted up, in the most devout ejaculations, accompanied with distressing sighs and groans, as if our Saviour himself had been actually present before them; would not his na tural reason suggest to this Heathen, that the congregation must, on this occasion, be engaged in one of the highest acts of religious adoration? And what, it may be asked, was the object of their adoration on this occasion ? Even the Romanist himself admits it to be a God of the Priest's own making; but what the Protestant considers to be a vain imagination; and what the Apostle would call an IDOL. Such, I think, is the verdict which natural reason would bring in upon the preceding cases. In worshipping the Host, then, which is in itself a creature, the Romish Priest, and his congregation, stand strictly chargeable with the crime of idolatry, "But let Bishop Baines himself accompany me to the Pope's Chapel, on Thursday or Friday in the Passion-week, and there see the Cardinals, one after another, crawling on their hands and knees from the bottom of the Chapel to the top, for the purpose of kissing a small crucifix, placed on a velvet cushion, on the front step of the altar, to receive their devout salutations; and let him determine, whether this be a kiss of natural affection, or of devout adoration. But I should not do justice to Bishop Baines, were I to omit his observation on this service, by way of excusing the Church of Rome from being answerable for it, and thereby leaving it to the sole responsibility of the Pope and his Cardinals, the principal performers in the scene. I shall merely observe,' says 'I Bishop Baines, that as none of the people are required to be present at this ceremony, it cannot be considered as commanded by the Church.' This ceremony being performed in the Pope's Chapel, in the Vatican, it is not to be expected that the Church should deliver any orders to the people on the subject. It is sufficient, that the infallible Head of the Roman Church, sanctions the ceremony, by being himself present at it. Bishop Baines's observation on this head may therefore be left to speak for itself. "That I may not, however, tire my reader, one additional case only shall be stated. Some day in the Christmas-week, when the nativity of our Saviour is the general subject of Christian attention, I attended at a Church in Naples, where a ceremony of unusual importance appeared, from the crowd assembled on the occasion, to be going forward. On approaching toward the altar, I perceived the rail crowded with persons kneeling, and the Priest on the inside handing about a small cradle, containing a little waxen figure of a child, as the representative of the infant Jesus, from one to the other, to be kissed in regular succession. As I was standing just behind the kneeling party, it was politely held over to me for the performance of the same devout acknowledgement. But feeling no natural affection towards a waxen baby, I retired." P. 178. The following definition of "bigotry," which occurs at the close of this chapter, we could wish engraven on the minds of all our readers; and if the cheeks of Bishop Baines are not |