shall tell him, replies his grace, that we know that just so many ought to be received as uncontroverted books, concerning which it cannot be shown there was ever any controversy It was not incumbent perhaps on my lord archbishop to help Mr. S-, so far in his objection, as to add, that in reality the burning, suppressing, and interpolating method, so early in fashion, and so tightly practised on the epistles, comments, histories, and writings of the heterodox and heretics of old, made it impossible to say with any kind of assurance, what books, copies, or transcripts those were, concerning which there never was any controversy at all. This indeed would be a point not so easily to be demonstrated. But his grace proceeds, in showing the weakness of the Romish pillar, tradition. For it must either, says he, acknowledge some books to have been controverted or not. If not, why does he make a supposition of controverted books? If oral tradition acknowledges some books to have not been controverted; then it cannot assure us that they have not been controverted, nor consequently that they ought to be received as never having been controverted: but only as such, concerning which those churches which did once raise a controversy about them, have been since satisfied that they are* canonical. Where is then the infallibility of oral tradition? How does the living voice of the present church assure us, that what books are now received by her, were ever received by her? And if it cannot do this, but the matter must come to be tried by the best records of former ages, (which the Protestants are willing to have the catalogue tried by) then it seems the protestants have a better way to know what books are canonical, than is the infallible way of oral tradition. And so long as it is better, no matter though it be not called infallible.

Thus the free and generous archbishop. For indeed, what greater generosity is there, than in owning truth frankly and openly, even where the greatest advantages may be taken by an adversary? Accordingly, our worthy archbishop, speaking again in the person of his adversary, "the Protestants" says he 66 cannot know that the very original, or a perfectly true copyt of these books, hath been preserved."

* His grace subjoins immediately: "The traditionary church now receives the epistle to the Hebrews as canonical. I ask, do they receive it as ever delivered for such? That they must, if they receive it from oral tradition, which conveys things to them, under this notion as ever delivered; and yet St. Hierom (speaking not as a speculator, but a testifier) says expressly of it, that the custom of the latín church does not receive it among the canonical scriptures. What says Mr. S to this? It is clear from this testimony, that the Roman church in St. Hierom's time, did not acknowledge this epistle for canonical; and it is as plain, that the present Roman church does receive it for canonical."

+ The reader perhaps, may find it worth while to read after this, what the archbishop represents (page 716, &c.) of the plausible introduction of the grossest article of belief, in the times when the practice of making creeds came into fashion. And accordingly it may be understood, of what effect

And thus, continued our lay-gentleman, I have finished my quotations, which I have been necessitated to bring in my own defence; to prove to you that I have asserted nothing on this head of religion, faith, or the sacred mysteries, which has not been justified and confirmed by the most celebrated churchmen and respected divines. You may now proceed in your invectives; bestowing as free language of that kind, as your charity and breeding will permit. And you, reverend sirs! who have assumed a character which sets you above that of the mere gentleman, and releases you from those decorums, and constraining measures of behaviour to which we of an inferior sort are bound; you may liberally deal your religious compliments and salutations in what dialect you think fit; since for my own part neither the names of heterodox, schismatic, heretic, sceptic, not even Infidel, or Atheist, will in the least scandalize me, whilst the sentence comes only from your mouths. On the contrary, I rather strive with myself to suppress whatever vanity might naturally arise in me, from such favor bestowed. For whatever may, in the bottom be intended me, by such a treatment: it is impossible for me to term it other than favour; since there are certain enmities, which it will ever be esteemed a real honour to have merited.

P. 338. A certain Indian of the train of the ambassador-princes "We will suppose

the dogmatising practice in divinity has ever been. then, that about the time, when universal ignorance, and the genuine daughter of it, (call her devotion or superstition) had overspread the world, and the generality of people were strongly inclined to believe strange things; and even the greatest contradictions were recommended to them under the notion of mysteries, being told by their priests and guides, that the more opposite any thing is to reason, the greater merit there is in believing it: I say, let us suppose, that in this state of things, one or more of the most eminent then in the church, either out of design, or out of superstitious ignorance and mistake of the sense of our Saviour's words used in the consecration of the sacrament, should advance this new doctrine, that the words of consecration, &c. Such a doctrine as this was very likely to be advanced by the ambitious clergy of that time, as a probable means to draw in the people to a greater veneration of them. * * Nor was such a doctrine less likely to take and prevail among the people, in an age prodigiously ignorant, and strongly inclined to superstition, and thereby well prepared to receive the grossest absurdities under the notion of mysteries. Now supposing

such a doctrine as this, so fitted to the humour and temper of the age, to be once asserted either by change or out of design, it would take like wild-fire; especially if by some one or more who bore sway in the church, it were but recommended with sufficient gravity and solemnity. * * * # And for the contradictions contained in this doctrine, it was but telling the people then, (as they do in effect now) that contradictions ought to be no scruple in the way of faith; that the more impossible any thing is, the fitter it is to be believed; that it is not praiseworthy to believe plain possibilities, but this is the gallantry and heroical power of faith, this is the way to oblige God Almighty for ever to us, to believe flat and downright contradictions. * The more absurd and unreasonable any thing is, it is for that very reason the more proper matter for an article of faith. And if any of these innovations be objected against, as contrary to former belief and practice, it is but putting forth a lusty act of faith, and believing another contradiction, that though they be contrary, yet they are the same."

sent to us lately from some of those Pagan nations, being engaged one Sunday, in visiting our churches, and happening to ask his interpreter, who the eminent persons were whom he observed haranguing so long, with such authority from a high place? was answered," they were ambassadors from the almighty, or (according to the Indian language) from the sun."

Whether the Indian took this seriously or in raillery, did not appear. But having afterwards called in, as he went along, at the chapels of some of his brother ambassadors, of the Romish religion, and at some other dissenting congregations, where matters, as he perceived, were transacted with greater privacy, and inferior taste, he asked " whether these also were ambassadors from the same place." He was answered, " that they had indeed been heretofore of the embassy, and had possession of the same chief places he had seen: but they were now succeeded there by others." "If those, therefore," replied the Indian, were ambassadors from the sun; these, I take for granted, are from the moon."

Supposing, indeed, one had been no Pagan, but a good Christian; conversant in the original holy scriptures, but unacquainted with rites, titles, habits, and ceremonials, of which there is no mention in those writings: might one not have enquired, with humble submission, into this affair? Might one not have softly, and at a distance, applied for information concerning this high embassy; and addressing perhaps to some inferior officer or livery man of the train, asked modestly, "how and whence they came? Whose equipage they appeared in? At whose charges they were entertained? And by whose suffrage or command appointed and authorized? Is it true, pray'sirs, that their excellencies of the present establishment, are the sole commissioned ! or are there as many real commissioners as there are prentenders? If so; there can be no great danger for us, whichever way we apply ourselves. We have ample choice, and may adhere to which commission we like best. If there be only one single true one, we have then, it seems, good reason to look about us, search narrowly into the affair, be scrupulous in our choice, and (as the current physic bills admonish us) beware of counterfeits; since there are so many of these abroad, with earthly powers, and temporal commissions, to back their spiritual pretences."

It is to be feared, in good earnest, that the discernment of this kind will prove pretty difficult; especially amidst this universal contention, embroil, and fury of religious challengers, these high defiances of contrary believers, this zealous opposition of commission to commission; and this din of hell, anathemas, and damnations, raised every where by one religious party against another.

So far are the pretendedly commissioned parties from producing their commission openly, or proving it from the original record

or court rolls of heaven, that they deny us inspection into these very records they plead, and refuse to submit their title to human judgment or examination.

A poet of our nation insinuates, indeed, in their behalf, that they are fair enough in this respect. For when the murmuring people, speaking by their chosen orator, or spokesman, to the priests, says to them,

"With ease you take what we provide with care,

And we who your legation must maintain,

Find all your tribe in the commission are,

And none but heaven could send so large a train."

The apologist afterwards excusing this boldness of the people, and soothing the incensed priests with fairer words, says to them, on a foot of moderation, which he presumes to be their character. "You with such temper their intemperance bear,

To show your solid science does rely

So on itself, as you no trial fear:

For arts are weak that are of sceptics shy."

The poet, it seems, never dreamt of a time when the very countenance of moderation should be out of fashion with the gentlemen of this order, and the word itself exploded as unworthy of their profession. And indeed so far are they at present from bearing with any sceptic, or inquirer, ever so modest or discreet, that to hear an argument on a contrary side to theirs, or read whatever may be writ in answer to their particular assertions, is made the highest crime. Whilst they have among themselves such differences and sharp debates about their heavenly commission, and are even in one and the same community or establishment, divided into different sects and headships; they will allow no particular survey or inspection into the foundations of their controverted title. They would have us inferior passive mortals, amazed as we are, and beholding with astonishment from afar, these tremendous subjects of dispute, wait blindfold the event and final decision of the controversy. Nor is it enough that we are merely passive. It is required of us, that in the midst of this irreconcilable debate concerning heavenly authorities and powers, we should be as confident of the veracity of some one, as of the imposture and cheat of all other pretenders: and that believing firmly there is still a real commission at the bottom, we should endure the misery of these conflicts, and engage on one side or the other, as we happen to have our birth or education; till by fire and sword, execution, massacre, and a kind of depopulation of this earth, it be determined at last amongst us, which is the true commission, exclusive of all others, and superior to the rest.

THE END.

Printed and Published by RICHard Carlile, 62, Fleet-street, where all Communications, post paid, or free of expence, are requested to be left

The Lion.

No. 15. VOL. 4.] LONDON, Friday, Oct. 9, 1829. [PRICE 6d.

Of all the political associations, which I have witnessed, or of which I have heard, I have found none more contemptibly devoid of intellect and useful purpose, than this, called the London Radical Reform Association. This is below the Co-operative Association. I attended the monthly meeting, at the Mechanics' Institute, on Monday night last, that I might have the proper information to convey to the country reformers, who are likely to be deluded with the notion, that Mr. Hunt is doing something here that is useful. The newspapers find nonsense enough here for their columns, and reports go forth as if there were really something respectable in these Radical Reform Meetings. The truth is this: Last year, some Irishmen in London, genuine Roman Catholics, encouraged by the noise which was making at Dublin, set up a London Association, nominally about civil and religious liberty, but really Catholic and indicative of nought but religious slavery. Monthly meetings were held, in the theatre of the Mechanics' Institute, and two or three of them, at which I was present, toward the end of the last year, exhibited the very worst political spirit that can be imagined among mankind. The majority of the members present were ferocious slaves to religion and drunkenness. The question generally under discussion, was the merit of some person and not of some principle. Such scene as may be pictured of an Irish row, short of blows, and little short of blows, was the common scene of the monthly meeting of this association for civil and religious liberty. Unembellished and uninspired with any of that intellect and energy which distinguished the proceedings of the Dublin Association, this London burlesque upon political utility and practical reform, this

Printed and Published by R. Carlile, 62, Fleet Street.

No. 15. Vol. 4.

2.G.