is the idea attached to that tremendous sound. How many, from whose minds the horrific being, -of which, from the most unquestionable authority the existence is thus certified, is never absent! How many, to whom this his ideal presence is sufficient to render solitude, at least when coupled with darkness, a situation of never-ceasing torment?

(3.) [" The pomps and vanity of this wicked world."]-Pomps and vanity, two other sorts of things given here as one thing,—and that one, as well as the things preceding and succeeding, a thing to be "renounced." Renounced? By whom? By every member of the Church of England without exception, and that with almost his earliest articulate breath.

As to the vanity, with or without the subjoined limitation, by which it is confined to "this wicked world," being in itself the vainest of all vain words -so completely vain as to be void of all meaning -it may, with that character attached to it, be dismissed.

But the word pomp-to this word is attached by usage-unvaried usage -a meaning somewhat more determinate and intelligible. Under the word pomp are comprised all those factitious appendages by which factitious dignity,-when combined with the visible and tangible fruits and marks of opulence,-is, in the hands of the ruling few, employed to distinguish them from the subject many.

The Monarch, in the first place, is it not by pomp that he is intended and enabled to display and preserve his dignity, and therewith and thereby

to maintain his power? The robes the sceptre -the crown--the train of attendants, in so many forms and colours-armed and unarmed-if these be not the elements of pomp, what others are?

Not to speak of Lords Temporal, with their titles, their coronets, and their armorial ensigns, behold the Lords Spiritual, with the "fine linen" on their shoulders, the "purple" on their liveries, the purple and the mitre on their equipages. If not of these things, of what things is "pomp" made?

Of all these holy personages-these sitting and walking pageants-what one has there ever been, by whom all these things have not thus been solemnly renounced?-all these things, to which, disguised under the name of decency, they now cling with such fond and undisguised affection;these things, of which the very essence of their order is, according to them, composed, and by the taking away of which the Church would, according to them, be laid in ruins, and along with it the State.

That this so much magnified instrument of theatrical piety is neither more nor less than a farce, -that nothing that is to be found in it need or ought to be considered as possessing any binding force, that it is neither more nor less than so much sound without sense,-is not this the comment which, in that highest of all high places, the text receives from practice?

Such, then, being the judgment passed on it by the highest of all authorities, by what inferior authority by what private individual-should any different judgment be passed upon it?

And this is the "Instruction, which" (as it says itself in and by its title) "is to be learned of

"of every person before he be brought to be con"firmed by the Bishop:"-By the Bishop? and by what Bishop?-by the self-same Bishop, who by the "pomps," whatever they are, by which he is surrounded, manifests the contempt with which, by himself, this same Instruction is regarded: and who, at the very time when the youthful votaries whom he beholds at his feet are passing examination under his eye, under his authority, in and by the words thus forced into their mouths, made to declare the knowledge which they have of its contents, and the sentiments of veneration with which, by these same contents, they have been impregnated, is all the while, in relation to these same contents, making manifest, if not his deliberate contempt of them, at least his ignorance or negligence.

(4). "Sinful lusts of the flesh." In this may be seen the third and last of the three " things," or sets of things, which with its scarce articulate accents the child, so lately in its cradle, is made to declare itself to have "renounced."-Those "lusts," which he has so decidedly "renounced"those "sinful lusts"-what are they?-what, in his view of them, can they be?-Is it that the "lusts of the flesh" are all of them "sinful," and as such to be comprised in the renunciation? or is it that, while there are some of them that are sinful, and such are to be "renounced," others there are that are not sinful, and accordingly are not comprised in it?-These are among the secrets, which, howsoever here mentioned, are not here made known. But are they not worth knowing? -Are they not necessary to be known?-Åre

they not such as must have been known, ere the "Instruction which is to be learned of (meaning by) every person," can to any one person be of any sort of use?

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(5). "Secondly, that I should believe all the articles of the Christian faith."

Behold here another subject for a promise-for a promise in the shape of a solemn vow-in the shape of that sacred sort of instrument, which is neither more nor less than an oath, applied and adapted to this particular purpose. A promise? -to do what?-to believe: —a promise to believe an innumerable host of things,—and that without knowing what they are. For, be it observed, the thing to be believed is not simply the Articles, but all the Articles. Follows, indeed, the Creed called the "Apostles' Creed," the repetition of which is performed in answer to the presently following command-" Rehearse the Articles of thy Belief."-But in this Creed are they all contained? Not they indeed. For if they are, what is the Nicene Creed, and what the Athanasian ? -both of them comprised in the Liturgy-that massy compound which the child is condemned to gulp down after he has swallowed this Catechism; -each of them as much a part of the Church of England Liturgy, and thereby of what passes among Church of Englandists for the repository of the Christian faith, as that called the Apostles' Creed is.

Question 4. Dost thou not think that thou art bound to believe and to do as they have promised for thee?

Answer.-Yes, verily; and by God's help, so I will. And Iheartily thank our heavenly Father, that he hath called

me to this state of salvation, through Jesus Christ our Sa viour. And I pray unto God to give me his grace, that I may continue in the same to my life's end.

OBSERVATIONS.

Question. "Dost thou not think," &c.—Answer. "Yes, verily," &c.-Here then, not only do the authors of this formulary themselves advance this absurdity, but they compel the poor child,-as they have hitherto compelled so many millionscompelled, during so many successive generations, the far greater part of the population of the whole kingdom, and done what depended upon them towards compelling all future generations to the end of time, to pronounce his assent to it and his approbation of it.

Now then, once more, if so it be that it is in the power of any three persons, under the name of Sponsors, to take possession of a child—a newborn child-and bind it, force it, to believe this set of Articles-how should it not be equally in their power to force it to believe any other set of Articles! to believe, for example, the direct reverse of these same Articles?-If it be in their power thus to force a child,—to force as many children as they please,-to believe a set of Articles which they call "the Christian faith,” how should it not be in their power to force it to believe a set of Articles, for example, of the Mahometan faith?

Here then is a notion, which strikes (for does it not strike?)—at the root of all religion as well as all morality: and, forasmuch as, in giving utterance to this mass of absurdity, the child is forced to say that he believes it,-while, at his years, at any rate, to believe it is not possible,