treme unction, when he comes to die, he may be assured of everlasting happiness :—or that, at the worst, he will only be detained sometime in purgatory; which, however, will be made as short and light as possible, if he bequeath a handsome sum to the Church, or if his surviving friends shall pay liberally for the prayers that may be said, and the masses that may be performed for his soul.

According to this delusive system, then, a man may live and die without any real holiness, either of heart or of life, and yet, in spite of all the Scripture has so solemnly pronounced to the contrary, may be certain of seeing the Lord in peace. He need not trouble himself to read the Scriptures. The Church reads, judges, and engages for him. The Church has a stock of merit to dispose of, which, upon being properly paid for, she can set down to his account, and make available to his acceptance. So that, however multiplied and enormous his sins, and however obstinately and impenitently persisted in, to the last hour of his life; still if he submit to all the rites of the Church, and all the penances imposed by the proper authority, he is certainly safe; certainly secure of salvation. In support of all these statements, testimony of the most unequivocal kind might be adduced from Romish authorities of the highest character. We are aware, indeed, that most of the allegations above stated, have been either denied, or attempted to be explain. ed away by ingenious apologists for Romish claims: but we are very sure that, when the whole system, taken together, is compared with its highest official vouchers, our representation will be completely borne out in every particular.

Now, we ask, is it any wonder that multitudes-and even many of those who might be expected to know better, and to judge more intelligently-are captivated with this system, and fly to it as a refuge from the doubts and anxiety of a worldly course? Is it any wonder that thousands, who have no heart for the self-denial, the self-renunciation, and the

spirituality of the genuine Gospel, find in this delusive scheme a delightful repose, which leaves them at full liberty to pursue the world and all its pleasures as they please, and yet to bear the name, and cherish the hopes of Christians? For our part, we wonder not that millions, in the days of Luther, resisted with so much bitterness his endeavours to destroy the empire of blind superstition. And we wonder not, that some instances are found in Protestant America of persons who are disposed to retreat from the pure but painful light of Gospel truth, which allows no conformity to the world, and admits no compromise with sin; and to take refuge in a system of delusion, which bears an honourable name; puts on a plausible appearance; lulls conscience asleep by a thousand ingenious expedients; flatters pride; and gives a license to men to live as they list, provided they bow respectfully before pictures and images— honour the claims of a tyrannical priesthood-and submit to the requisite number of pecuniary payments. This flattering, but delusive system has precisely that to offer which the carnal mind will ever prefer to the holy salvation which the Gospel reveals; because it is consistent with the love and practice of sin;-does not require the universal mortification of our carnal nature;-nor the subjection of the heart to the righteousness of God, by faith in a crucified Redeemer. In truth, we rather wonder that such a system has not a greater number of votaries; that it does not bear away hundreds, where is beguiles and destroys one.

If there be any solid ground for these remarks, then we need, even in America, where there is no sovereign Pontiff to fulminate his anathemas, and impose his tremendous interdicts; where the Inquisition is unknown; where we are all left free to worship whom we choose, and how we choose; and where there are few other inducements to become Papists than those which the Papacy itself presents ;-even here we need manuals to expose the real character of this

stupendous system of delusion and imposition, and to put the ignorant and the unwary on their guard against its peculiar fascinations. We, therefore, feel indebted to Messrs. Towar & Hogan for giving this American edition of Mr. Faber's work, and wish that it may be circulated and read in every part of the United States. Unfortunately, however, it will be seldom read by those who most need it. The benevolent and the pious, however, we hope will seek such out, and endeavour to bring them in contact with this excellent volume, especially in those settlements in which there is known to be most exposure to the specific contagion, against which it is intended to furnish an antidote.

"In

The work before us, though general in its character, and adapted to any country in which its language is understood, and the errors which it opposes have a place, was prepared by Mr. Faber to answer a particular purpose. The Bishop of Aire, in France, a prelate, it seems, of high reputation for talents, learning, and exemplary deportment, had a short time before, published a popular book under the title of "An Amicable Discussion respecting the Anglican Church in particular, and the Reformation in general." an Epistle prefixed to this work, it is dedicated to the Clergy of all Protestant communions; but it is especially addressed in the form of letters, to an English traveller, who is described by the Bishop as having stated to him certain doubts that had sprung up in his mind, with respect to the canonical legitimacy of his own Church; and as having requested him to facilitate his honest research after theological truth. The desire of the traveller, whether real or fictitious, is granted; and the production of the Bishop's work is the consequence. Of this work, the main object is, evidently, the proselytism of the English laity."

Mr. Faber, already well known to the British and American public, as the author of a number of valuable works, considered the French Bishop's publication as a kind of

challenge, and judged, we think, very properly, that an acceptance of the challenge, and a refutation of his book might be a very useful service to the cause of evangelical truth. He, accordingly, thought proper to undertake it himself, and has executed the task in a manner which we consider as honourable to his own character, and well adapted to do extensive good. We do not intend to enter into a minute analysis of the work. The limits to which we are

confined, as well as the purpose of this extended notice, forbids such an attempt. Nor is it necessary. The following is a catalogue of the titles of the several Books, and of the Chapters under each Book.

BOOK I. The difficulties attendant on the Church of Rome in regard to her peculiar Doctrines and Practices.

Chapter I. Introductory Statement. Chapter II. The Difficulties of Romanism in regard to the claim of INFALLIBILITY. Chapter III. The Difficulties of Romanism in regard to TRADITION, and the doctrinal INSTRUCTION of the Church. Chapter IV. The Difficulties of Romanism in regard to the doctrine of TRANSUBSTANTIATION. Chapter V. Respecting the Latin Defence of the doctrine of Transubstantiation, from the language employed by our Lord. Chapter VI. Respecting the Latin Defence of the doctrine of Transubstantiation from the secret discipline of the early Church. Chapter VII. Respecting the Latin Defence of the doctrine of Transubstantiation, from the language of the ancient Liturgies, and from the phraseology of the early ecclesiastical writers. Chapter VIII. Respecting the rise, progress, and final establishment of the doctrine of Transubstantiation. Chapter IX. The Difficulties of Romanism in respect to AURICULAR CONFESSION, as imposed and enforced by the Church of Rome. Chapter X. The Difficulties of Romanism in respect to the doctrine of SATISFACTION. Chapter XI. The Difficulties of Romanism in respect to INDULGENCES. Chapter XII. The Diffi

culties of Romanism in respect to PURGATORY. Chapter XIII. The Difficulties of Romanism in respect to PRAYERS FOR THE DEAD. Chapter XIV. An Historical Sketch of the RISE of Prayers for the Dead, and of the doctrine of Purgatory. Chapter XV. The Difficulties of Romanism in respect to the INVOCATION OF THE SAINTS. Chapter XVI. The Difficulties of Romanism in respect to the WORSHIP OF RELICS. Chapter XVII. The Difficulties of Romanism in respect to the VENERATION OF IMAGES. Chapter XVIII. The Difficulties of Romanism in respect to the ADORATION OF THE CROSS.

BOOK II. The Difficulties attendant upon the Church of Rome in regard to her claim of UNIVERSAL SUPREMACY.

Chapter I. Respecting the POLITY OF THE PRIMITIVE CHURCH. Chapter II. Respecting the Latin objections to the Church of ENGLAND in general, and to the ORDERS of the Church of England in particular. Chapter III. Respecting the ALLEGED SCHISM of the Reformed Church of England. Chapter IV. Respecting the practicability of an UNION of the Church of Rome, and the Church of England. Chapter V. Respecting the Bishop of Aire's censure of the REFORMATION; his apology for the INQUISITION; and his protest against FREEDOM of religious worship. Chapter VI. CONCLUSION.

APPENDIX. Respecting the authentic Letters of the Apostles mentioned by Tertullian.

With respect to Mr. Faber's mode of stating the doctrines and practice of Romanism, he gives the Bishop of Aire, whose book he answers, every possible advantage. He adopts the Bishop's own statement of them; and having done this, turns on the challenger, and demonstrates the insuperable difficulties attendant on these doctrines and practices, even on his own showing. Some readers, however, will be of the opinion that Mr. Faber exercises rather more politeness towards his antagonist than fidelity to his