them with anathemas-to disprove them by the force of argument, rather than, by irritating language, to incite to the argument of physical force. In such cases it is not the people, but those who enlist them under the banner of clerical intolerance, who are to blame: nor ought a maudlin affectation of liberality to prevent any man from stating facts, and the less so when he professes to treat of fact only. Let not, therefore, the freedom with which the writer has alluded to miracles, or with which he may, and certainly will, allude to other component parts of Popery, give offence to the Papists themselves. If his assertions be true, why should they be objected to? If they be not so, let them be disproved. If the Papal doctrines are not blended with traditions and legends-if the quackery of monks has not been practised to persuade, to enforce, and to deceive, by means, already said, of "bones, rags," &c.—if these things be not so, then let the assertions stand as a memento of the writer's falsehood: but if they be TRUE, why should an honest member of the Church of Rome feel one jot of disapprobation towards him who makes them? In like manner, with any and all the statements, remarks, propositions, or conclusions, contained throughout the following pages-let them stand or fall as they are supported or disclaimed by FACT. He who differs in an opinion of religious faith from a body of men, whose political, civil, and religious existence depends upon the belief of those opinions which they themselves seek to promulgate by every means which human artifice can devisesuch a man, when giving publicity to his own sentiments, days himself fairly open to the animadversions of those to whose creed he is opposed: be it so and as the writer is very likely to treat charlatanry with contempt, which is in itself truly contemptible, the Popish priest is invited to show, if he can, the fallacy of the present effort in proof of the PROtestant ChurCH being the TRUE CHURCH OF CHRIST; and whose doctrines are, at the present day, more closely allied

to those of the primitive Fathers than the " supreme assumptions of Popery ever were-varied and arrogant as history proves them to have been. However, the writer intends not any reproach towards his Popish brethren; who, ere they are induced to condemn the belief of those who protest against the usurpation of the highest attributes of the CREATOR by the creature-let them first examine it. Let them compare Protestantism with Popery, and both with the Scriptures; nor longer fear darkness by seeking the celestial light of the Gospel. But, as this is not to be expected from strictly religious Papists without the permission of their clergy, and is, at the same time, a privilege of intellect which their clergy zealously endeavour to abrogate rather than to extend, let us request the latter themselves to show by practical examples in their own conduct (the natural results of their education) the superlative purity of their tenets, as compared with those of the Protestant pastors. The secular Popish priest receives confessions, and absolves from sinsins, confesses, and obtains absolution. Forbidden to marry, he affects to live in a state of unnatural celibacy; yet, mingling with the world, and in its enjoyments, to him are revealed the most secret thoughts of that part of the other sex most likely to have strayed, who kneel to him for forgiveness. He assumes an arbitration between his flock and their consciences, and actually commands, pardons, and rejects, according to his discretion or caprice. The ties of father and husband, with all the kindlier feelings of humanity which they engender, are unknown to the Popish priest. He teaches his congregation-for so he has been taught to teach them that their first and paramount duties in this world are to attend mass and the confessional, (over which, as an encouragement to the sinner, may be frequently seen the words "your sins are forgiven you !") and that there is no mortal sin so great as forsaking the doctrines of Popery, whilst eternal perdition is the irremedial lot of ALL who have

neglected to avail themselves of her widely-extended and sheltering arms. They preach too of abstemiousness; but let it be shown, where any temporal advantages were to be obtained by ecclesiastical intrigue for the Church of Rome or her members, wherein she has failed to employ the most eminent of her jesuitical* adherents; or that their theory of self-denial has not been immerged in their practical lusts of domination, influence, and profit.

*As this term may again be applied, it may not be improper here to give some account of the Order from whence it is derived. When the light of the Reformation exhibited the atrocities of the Romish church, and her late votaries protested against them throughout all Europe, the Pope (Paul III.) sought to recruit the number of his followers among the Pagans; and for this purpose gave every encouragement to an ignorant fanatical Spanish soldier, of the name of Inigo de Guipuscoa, more generally known as Ignatius Loyola, who, A. D. 1540, founded a society, impiously distinguished as the Order of JESUS. This man, ignorant as he was, was of an enterprising and fertile genius, and with sufficient prudence to listen to the advice of others who were wiser than himself in establishing his Order after he had arrived in Rome. This soldier saint (the ghostly honour was manufactured for him by Urban VIII., A. D. 1623,) when he first sought the confirmation of his order from Pope Paul, was opposed by Cardinal Guidiccioni; but Loyola, by "a solemn vow of unlimited submission and obedience to the Roman Pontiff," carried his point; such an Order being exactly what was required by the fallen interests of the Papal Church. Hence the zeal of the Jesuits in supporting the power of the Church of Rome, and hence the zeal of the "Church" in screening or vindicating jesuitical enormities. "The professed members are men of prudence and learning, deeply skilled in the affairs of the world, and dexterous in transacting all kinds of business, from long experience, added to their natural penetration and sagacity. In a word, they are the true and perfect Jesuits." The above account of these designing men is taken from Drs. Mosheim and Maclaine. The following is from a sermon preached by Bishop Brown, in Christ's Church, Dublin, A. D. 1551. (See Harleian Miscellany, referred to by Dr. Maclaine, vol. v. p. 566.) By some learned men it is spoken of as a prophecy. "But there are a new fraternity of late sprung up, who call themselves Jesuits, which will deceive many, who are much after the Scribes' and Pharisees' manner amongst the Jews. They shall strive to abolish the truth, and shall come very near to do it. For these sorts will turn themselves into several forms: with the Heathen a Heathenist, with the Atheists an Atheist, with the Jews a Jew, with the Reformers a Reformade, purposely to know your intentions, your minds, your hearts, and your inclinations, and thereby bring you at last to be like the fool that said in his heart' There was no God.' These shall spread over the whole world, shall be admitted into the councils of princes, and they never the wiser; charming of them, yea, making your princes reveal their hearts and the secrets therein, and yet they not perceive it; which will happen from falling from the law of God, by neglect of fulfilling the law of God, and by winking at their sins; yet, in the end, God, to justify his law, shall suddenly cut off this society, even by the hands of those who have most succoured them and made use of them; so that, at the end, they shall become odious to all nations. They shall be worse than Jews, having no resting place upon earth; and then shall a Jew have more favour than a Jesuit!"-By the suppression of this Order in France, in the year 1762, and, notwithstanding their efforts, again abolished in that kingdom during the present year, 1828, and by the detestation in which they are held by the rest of mankind, generally, the above faithful summary of their character may be said almost to amount to a prediction.

Contrast the lives of the Popish priests-still bearing in mind the influence of education upon each-with the manners and habits of the ministers who act up to the doctrines of the "Reformed Church." The Protestant clergyman exhorts his flock to place their trust in God alone, and to seek salvation through the medium of his only Son JESUS CHRIST; an account of whose sacred mission it is his earnest care to recommend an attentive and oft-repeated perusal, as it was preserved for the unerring guide of posterity in the New Testament. His sermons teem not with invidious distinctions of persons; but according to the doctrines of his Church, he prays for ALL, as CHRIST has enjoined his followers to do, without an impious assumption of superhuman knowledge to distinguish what amount of penance is a necessary and an adequate compensation for sin;-nor affecting the right of condemning those to eternal perdition for whose errors he feels it his duty, as a Christian minister, to pray. As a husband and a father, whilst he feels and acknowledges the moral obligations these claims impose, he has a stronger incentive to illustrate by his own example the effects of the doctrines he teaches,-the affection and duty of his wife the virtues and obedience of his children. Having made no vows which nature and opportunity incline him to break, and encircled by domestic enjoyments, whilst he zealously performs his duty to his Gon and to his NEIGHBOUR, he is a pattern to his flock, whom he "allures to brighter worlds, and leads the way." His clerical functions are not even supposed to disenfranchise him from the rights of a citizen; and, therefore, his advice and assistance are frequently sought and obtained to the more immediate advantage of his parishioners, generally. His life is simple,— the rigidity of a scholastic education is softened by the most tender and endearing affections of social life; and thus is the minister of the Established Church, at once, the best

spiritual guide, most loyal citizen, and good subject, whose practice accords with his profession.

Look on this picture, and on this.

The Protestant clergyman claims the rights of citizenship which he enjoys in common with his fellow-subjects; but, surely, it is an affectation in the Popish clergy to evince in the "assemblies of men" so great an eagerness to enjoy the "sinful possessions of frail mortality" whilst professing themselves "by their office and functions to be WHOLLY DEVOTED to the service of GOD, and THE CARE of SOULS?"-As we have professed not to introduce politics into the present examination,—with the question of civil rights, &c., we have nothing to do here, further than merely to observe, that we cannot see how those who declare in one place that they are "wholly devoted" to religion, can reconcile such devotion with their eager and vehement thirst after the sublunary temporalities of the world.

By the outline thus drawn of the practical doctrines of Protestant and Popish clergymen, it is not to be understood as giving any opinion of individuals of either persuasion. Among numerous bodies of men there must be always good and bad people. But who will say-or saying prove, that the Popish religion does not enjoin and empower a priest to sit for the picture here sketched of his clerical duties; or that the doctrines of the Protestant Church are not calculated deeply to impress upon her ministers the importance of every sacred and moral duty; and which are in themselves so expressive of peace, good will, and universal charity? It is sought not to beg either of these questions; as before observed, let FACT decide them: the first will be seen by the Popish "faith," which is about to be adduced; whilst for the principles of the Reformed Church,-as these are drawn from the Gospel itself, which "Book of Life" her members are taught to read in their vulgar tongue, it would