pery which had long appeared to us as irresistible, here urged home in the most masterly style. Previously to the next session, the Popish party ought to make a point of answering it, section by section, and page by page. Unless this be done, and we are convinced that attempt must be fruitless; it will be in vain to endeavour to trepan the House of Commons into an assenting vote, provided the members will employ part of the vacation in examining the reasons supplied to their hands in this excellent and most useful work. We did intend giving copious extracts from it, but we have not room in this number of the Protestant Advocate. We have marked a great many passages for quotation, and on some future occasion we shall insert a selection of them. The Popish Bishop mentioned in the text, is the late Dr. Walmesley, Bishop of Rama, and Vicar Apostolic of the Western District. In the eleventh section, his "History of the Christian Church, chiefly deduced from the Apocalypse," is reviewed at length. A more impudent piece of strained criticism, and perverted interpretation was never compiled than Dr. Walmesley's "History;" first published under the feigned name of Signor Pastorini. The author was D.D. of the Sorbonne, and F.R.S. of London ;-the Professors of Maynooth College, however, seem braver than Dr. Walmesley; (for they are universally deemed the publishers of the edition of 1805, printed at Dublin by the notorious Fitzpatrick, printer to the College ;) the Doctor fabricated a name, but they prefix to the 4th edition a portrait of the Bishop of Rama, with his numerous titles, &c.

17. Correspondence on the Formation, Objects and Plan of the Roman Catholic Bible Society; including Letters from the Earl of Shrewsbury, Lord Clifford, Right Rev. Bishop Poynter, Rev. Peter Gandolphy, A. R. Blake and Ch. Butler, Esqrs. with Notes and Observations, exbibiting the genuine Principles of Roman Catholics.-J. J. Stockdale. 8vo, pp. 92.

We beg to call the attention of our readers to this pamphlet, which exhibits in true colours, the genuine character of the Papists. Hear them tell their own story and you would take them for the kindest, the best, the most liberal of men; you would think them the most abused and persesecuted of their species. Mr. Gandolphy, demure as a cat with its claws sheathed in velvet, with the utmost liberality to all appearance, declared, in his letter to Dr. Marsh, founded on a strange mistake (if after all it was a mistake, and not a wilful misconstruction), of Dr. Marsh's meaning, that "if any of the Bible Societies feel disposed to try our [the Papists'] esteem for the Bible, by presenting us some copies of a Catholic Version, WITH OR WITHOUT NOTES, WE will gratefully accept and faithfully distribute them." Could any thing appear more plausible? who after this could

venture to suspect that the Romanists are unfriendly to distributing Bibles amongst their poorer brethren? who could presume to charge them with a disinclination to co-operate with Protestants; or to receive a boon at their hands?Little did Mr. Gandolphy suppose that he would be taken at his word. Little did he imagine to what an extent Protestant liberality would go. A body of Protestants, wholly independent of the British and Foreign Bible Society, entered into an association for the purpose of supplying poor Roman Catholics with their own version, unaccompanied by notes;-but all came to nothing;-and if any one will look into the pamphlet before us, he will see the whole process of this affair from beginning to end. He will see candid simplicity on the part of the Protestants; tergiversation on that of the Papists. He will see the former actuated by the purest motives, and the latter all anxiety to escape from a predicament in which the indiscreet forwardness of Mr. Gandolphy placed them. What has happened, has not occasioned us the smallest emotion of surprize; but it may be of service to the Protestant cause to request the attention of our readers to all that has taken place, and to give a serious perusal to the "correspondence" committed to press under the auspices of Sir Digby Macworth the chairman, and the committee of the promoters and managers of the [Roman] Catholic Bible fund.-We beg to refer to our last number, p. 489, where the public will find some observations which we thought it our duty to offer on the subject previously to the publication of the "correspondence." We there stated, from the highest authority, the limitations and cautions, under which the liberal Church of Rome permits the circulation of the Scriptures in the vernacular tongue. We must add, that in the Appendix to the " Correspondence," No. I. are some specimens of the notes on the Scriptures copied from the modern Douay and Rhemish translations; and in the Appendix, No. 2, are some notes selected from the early edition of the Rhemish testament; in both of which, the spirit of Popery is manifested; the peculiar doctrines of that corrupt system of religion are upheld by forced construction, and by strained application of obscure texts, whilst the plain meaning of clear scripture is explained away by a thousand ingenious artifices.

18. An Appeal to the Common Sense and Professed Principles of all Protestants on the Consequences of what is falsely called Catholic Emancipation: especially addressed to the Representatives and Clergy of Great Britam and Ireland. By a Protestant of the Church of England, "O for that warning voice, &c."-Pp. 20. Parker, Oxford, and Rivington, London.

This spirited little tract is mentioned on the blue cover of our last num

ber; and we beg to recommend it to general perusal. It is drawn up in a popular style, and is well calculated for an extended circulation. The margins are not loaded with references, it is not addressed to the learned, solely; the Clergy who are noticed in the title page, will, no doubt, lend a favourable ear to the appeal of a brother-Protestant; and that class of the representatives of the Commons of England which comprizes the country gentlemen, cannot but feel themselves obliged to him. We give a specimen of the author's manner.-"Do you imagine, (says he, p.3,) that, by admitting Romanists to a share in the administration of government, you will allay animosities and produce unanimity and co-operation? Dream not of such effects from such causes; on what principles of human nature can they be produced? Do you suppose, that men, whose views and principles are so diametrically opposite as those of Papists and Protestants, and that on a subject the most powerful and in itentia!, can, if sincere in those principles, possibly coalesce? Is not the odium theologicum, the enmity of religious controversialists, proverbial? And can any principles of religion be so entirely at variance as those of Protestants and Papists ? And will not these causes produce their usual effects here? Or is this an exempt case? When or where have the Papists renounced one of the fundamental maxims of their Church? Do they not still, when prudence will allow, or when passion overcomes prudence, do they not still main. tain that Protestants are heretics, and that there is no salvation but in the Church of Rome? How then can Protestants and Papists, while they continue such, cordially unite in conducting the same government? Will they have always the same objects in view? Must not their interests continually clash-their principles draw them different ways? Or can you expect, can you suppose it possible, that the Papist, while directing the affairs of a Protestant kingdom, will always act as a Protestant; will have no partialities, no prepossessions, no interests of his own; or that he will always lay them aside; and on political questions pay no regard to those principles which on other occasions supremely influence his conduct?

To all these questions the united voice of reason, of experience, and of religion answers No. Misguided politicians, listen to that voice; nor fondly imagine, that, by introducing into the already turbid regions of politics, elements so discordant as Popery and Protestantism, any other effects can be produced, than conflict, disorder, and convulsion.

But the consequence of these concessions may be, to effect a change in the religious sentiments of the Roman Catholics, to remove their prejudices, and bring them over to our principles. To this it would be sufficient to answer, that these are not the proper means of producing such effects; and that the use of them would be unwarrantable, and on our

principles doing evil that good may come. But what would be their effects? If the religious principles of the Roman Catholics have no firm, hold on their mind, a wider and more promiscuous intercourse with men of other sentiments may lead them to indifference about their own; but it will equally lead them to indifference about all others. It may make them Sceptics, but not Protestants. If, however, their principles have a firm hold on the mind, how is a change to be effected by the means proposed ? To what new sources of light will place and power introduce them? Will the tumult of public life prepare them for a more dispassionate consideration of divine truth? Will fresh acquisitions of wealth and honour render them more disposed to renounce the splendid pageantry of Rome, for the simple worship of a Protestant Church? Or will the path of ambition conduct them by a nearer tract into the sanctuary of pure and undefiled religion? Surely not. But the argument is built on the assumption of a principle altogether false. The enmity of Papists to Protestantism lies far deeper, and springs from far other than any civil or political sources. Political causes may affect some of the circumstances of it, but cannot change the enmity itself; it is altogether religious: it is radical, systematic, and fondly cherished; and more,-eternal enmity to Protestantism is an essential part of the religion of Papists. Nor does history, does experience, do the principles of Papists authorize us to conclude, that, by increasing their influence, you will lessen their inclination to exert that influence in hostility to Protestantism and in favour of Popery. Let us not therefore, in pursuit of a chimera, and in the faith of speculations false in their principle, and confessedly uncertain in their operation, venture upon hazardous experiments, and launch forth into a treacherous ocean,

"Regardless of the sweeping whirlwind's sway,

"That, hush'd in grim repose, expects his evening prey."

19. The Orange Institution: a slight Sketch. With an Appendix, containing the Rules and Regulations of the Orange Societies of Great Britain and Ireland.-" Fear God. Honour the King."-8vo. pp. 39. J. J. Stockdale.

We have heard that this pamphlet was compiled by a nobleman; however that may be, we are certain that the author has made use of good materials, and has had recourse to the first authorities for the rules, regulations, forms of prayers, &c. which form his Appendix. Never were men more belied than the members of the Orange Association in Ireland; and on the first intimation of a wish to form Orange lodges in this counry, industrious malice went immediately to work; many ancient calum

nies have been inserted in the public prints, and many new imputations have been devised against them, in order to prejudice the public mind, and to prevent, in Great Britain, the progress of an institution which has stood firm by our Protestant Constitution, and has nobly resisted the dangerous machinations, nay, the open treasons of Popery, on the other side of St. George's Channel. We must refer to the 8th number of the Protestant Advocate, pp. 425, 6, 7, 8, 9, 30, where the reader will find a good deal of information on the subject of Orange-men. We intended subjoining at the end of that number, a "Declaration of the Protestants of Dublin, assuming the name of Orange-men;" we could not then accomplish our wishes, or fulfil our intention; and therefore we seize the present opportunity. This document is printed from the Appendix to Dr.. Cupples's first discourse, and is conceived in the following terms ;-" From the various attempts that have been made to poison the public mind, and slander those who have had the spirit to adhere to their King and Constitution, and to maintain the laws,-We, the Protestants of Dublin, assuming the name of Orangemen, feel ourselves called upon, not to vindicate our principles, for we know that our honour and loyalty bid defiance to the shafts of malevolence and disaffection, but chiefly to avow those principles, and declare to the world the objects of our institution.

"We have long observed with indignation the efforts that have been made to foment rebellion in this kingdom by the seditious, who have formed themselves into societies under the specious name of United Irishmen. We have seen with pain the lower orders of our fellow-subjects forced or seduced from their allegiance by the threats and machinations of Traitors. And we have viewed with horror the successful exertions of miscreants to encourage a foreign enemy to invade this happy island, in hopes of rising into consequence on the downfall of their country.

"We therefore thought it high time to rally round the Constitution, and there pledge ourselves to each other, to maintain the laws and support our good King against all his enemies, whether rebels to their God or to their country; and by so doing, shew to the world that there is a body of men in this island, who are ready in the hour of danger, to stand forward in defence of that grand palladium of our liberties, the Constitution of Great Britain and Ireland, obtained and established by our ancestors, under the great King William.

"Fellow-subjects, we are accused of being an institution founded on principles too shocking to repeat, and bound together by oaths at which humanity would shudder: but we caution you not to be led away by such malevolent falsehoods. For we solemnly assure you, in the presence of Almighty God, that THE IDEA OF INJURING ANY ONE ON ACCOUNT