to assert, as the Protestant does unceasingly, in relation to our Catholic mysteries,-that such and such a dogma is "absurd, impossible, false," &c. only because his feeble capacity is pleased to think it so ;-all this, in the eyes of real Christian wisdom, is just as profane, as it is inconsistent. In religion, it is humility that forms the basis of faith, of knowledge, and security. Man fell by pride, and it is, therefore, by humility that he is destined, and instructed, to rise again.'

XXXV. From the operation of the above causes, the

1 Speaking of the Catholic doctrine of transubstantiation, Mr. Stanley Faber, in his "Difficulties of Romanism," makes the following sensible observations: (Would only that the generality of his other observations but resembled these!) "While arguing," he says, “upon this subject, some persons, I regret to say, have been far too copious in the use of those unseemly terms, absurdity, and impossibility. To such language the least objection is its reprehensible want of good manners. A much more serious objection is, the tone of presumptuous loftiness which pervades it, and which is wholly unbecoming a creature of very narrow faculties. Certainly God will do nothing absurd; and can do nothing impossible. But, it does not therefore exactly follow, that our view of things should be always perfectly correct, and wholly free from misapprehension. Contradictions we may easily fancy, where in truth there are none. Hence, before we venture to pronounce any particular doctrine to be a contradiction, we must be sure, that we perfectly understand the nature of the matter propounded in that doctrine; for otherwise the contradiction may not be in the matter itself, but in our mode of conceiving it. In regard to myself, as my conscientiously finite intellect claims not to be an universal measure of congruities and possibilities, I deem it both more wise, and more decorous, to refrain from assailing the doctrine of transubstantiation, on the ground of its alleged absurdity, or impossibility.

"By such a mode of attack, we in reality quit the true field of rational and satisfactory argument. The doctrine of transubstantiation, like the doctrine of the Trinity, is a question, not of abstract reasoning, but of pure evidence. We believe the revelation of God to be essential, unerring truth. Our business, therefore, most plainly is, not to discuss the abstract absurdity, and the imagined contradictoriness, of transubstantiation, but to inquire, according to the best means which we possess, whether it be indeed a doctrine of holy Scripture. If sufficient evidence shall appear to be the case, we may be sure that the doctrine is neither absurd nor contradictory. Receiving the Scripture as the infallible word of God, and prepared with entire prostration of mind to admit his declarations, I shall ever contend, that the doctrine of transubstantiation, like the doctrine of the Trinity, is a question of pure evidence."

reader will, without any difficulty, understand, why the investigation of the character of the Catholic religion is so seldom undertaken by the Protestant, upon whose feelings they are unceasingly pressed, with the most ardent and industrious care. Indeed, not only is it the natural effect of those causes to check, and prevent, the study of our religion, but it is also to them that we may attribute a large share of those inveterate prejudices, which, in this country, the Protestant is taught to entertain for his parent church. Protestantism, it is true, is the creature of animosity. And from this circumstance again, without needing to refer to any other, it is at once easy to account for all that rancour, which pervades the public mind, in relation to Catholicity. Protestantism is the child of rebellion. It was cradled, and fed, and grew, by discord: it is, therefore, by the spirit of discord, and hostility, that it still lives. These are still the real principles of its life, and animation. These are the great levers, by which it acts upon the credulity, and weakness, of its followers. It exists, every where, without any real affection for its own doctrines; or at least, without any rational conviction that they are divine. The proof of this is manifest; since we, every where, behold its members varying in their belief, and daily altering their opinions. To all the countless multitude of its sects, almost every thing is alike, and equal, provided only that it be not Catholic. Children of the same parent, offspring of the same principle, they all possess one feeling in relation to each other, and one general sentiment in regard to us. They all live amicably amongst each other, notwithstanding that they respectively profess codes of doctrine the most opposite and contradictory. They all insult and vilify us,-considering the Catholic as their common enemy, hating us from principle, and ill-treating us from habit, interest, and education. Thus, too, precisely it

"Chi offende, non pardona." Whenever men are guilty of rebellion and usurpation, they are always sure, and the thing is only natural,-to be violent in their own defence, and unjust to the party which they have injured and oppressed. They justify themselves, by alleging a variety of crimes, disorders, &c. And the calumnies and misrepresentations, which they employ upon such occasions, are always the more violent and ill

anciently was with the professors, and laws, of paganism. These, all, quietly tolerated every imaginary form of error; whilst they poured out all their indignation upon the Catholic church alone. Indeed, we have beheld the government of this country extend even to its pagan settlements a degree of liberality and privilege, which it had long sternly refused to its Catholic subjects. But, the unfortunate truth is this:Extinguish once in the minds of the Protestant public the hostility to the Catholic religion, and there would soon be an end to Protestantism. Neither is this any secret to the ministers, above all of the established church. These illiberals know it well; and it is for this reason that they are, some of them, so assiduous; and labour with such indefatigable industry, to nourish the odious sentiment. Hence, their calumnies, their misrepresentations, and their lies. Hence, those insults, that ridicule, and those pitiful imputations, which disgrace almost every publication, and discourse, in which they pretend to describe, or refute, the religion of the Roman Catholic.' [See Illustration, K.]

founded, in proportion as the victim, which they have sacrificed, is the more innocent; and as the measure of the wrong, which they have inflicted, is the more notorious and detestable. The lamb is, of course, always in the wrong with the wolf.

Nothing can be more preposterous than the method by which the Protestants in general pretend to investigate the character, and claims, of the Catholic religion. It is precisely like the conduct of the man who, wishing to find out the source and beauties of the Nile, forces his way, at once, across the numberless branches of the Delta; where, soon, he gets lost; or it may be, miserably perishes. Either they study the nature of our mysteries, which are incomprehensible; or else they consider only the very objects which form no part of our religion, and which even it condemns severely, -the abuses, and superstitions, which subsist amongst its immoral, and its ignorant, members. When the Protestant, therefore, undertakes to examine our religion, his method should be this,-as it is in all regular systems: to begin from some fixed and incontestable principle, and to follow up, and apply, this wisely; until step by step, from idea to idea, from reasoning to reasoning, he is conducted gradually to that conclusion, when the mind, if candid, is satisfied, and unable, any longer, to resist the force of truth. Religion is one of those sciences, which is a limine salutanda. Here, we must begin from the beginning,from the source, and procced carefully down the stream. Then every

XXXVI. Wherefore seeing thus, how feeble are the arguments, and how groundless the pretexts, which withhold the Protestant from the study of our religion, let me, once more, suggest to him that piece of prudence, which I have proposed to him before,-to begin to doubt; and doubting, to begin to examine. Let him, above all, weigh well the nature, and tendency, of his own leading rule of faith; and compare this with the rule, which guides, and directs, the Catholic,the former, made the source of every error; the latter, the principle of concord, and security. Such, certainly, is the importance of the subject, that it should seem well to demand his most serious and attentive care.

And let him, too, laying aside alike both his prejudices and his partialities,—with a mind open, and anxious, to receive the rays of truth,-let him take a view of the distinctive features, which respectively mark the Catholic church; and the churches, or sects, of Protestantism. Let him view the Catholic church, the rock of ages, the sanctuary of the saints, the abode of his own renowned forefathers, in which, linked together in unity, and as the children of one great family, their days moved calmly on, in security, and peace. It is the religion to which this country owes the wisdom of its laws, and the excellence of its institutions; to which it owes even its liberty, and its Magna Charta ;-the religion, to which indeed not only England, but the whole Christian universe, are indebted for whatsoever in them is deserving of commendation;-society its civilisation; the public their morals; the Christian his virtues ;-the religion, which, wheresoever it was propagated, checked the tide of vice, and established the reign of piety. It is the religion, which commands the rich to feed the poor, and the poor to respect the rich ;the religion, which from the treasures of its boundless charity, supplies helps for every want, and consolations for every

thing becomes easy, pleasant, and satisfactory. The bearings, the rela tions, the dependencies, &c. of one truth upon another unfold themselves, of themselves; and without either risk, or difficulty, we go on, and advance, until the stream loses itself, ere long, in the great ocean of the Divinity. The adoption of this method conducts to Catholicity:-the neglect of it to error, and incredulity.

grief; the religion, which forbids the mere thought of sin, but which, at the same time, knows no sin but what it expiates; because it applies to every sin the infinite merits of a divine Redeemer. In short, it is the religion, which, at once holy, venerable, and sublime, possesses, and dispenses to its members, every possible principle, both of present and future happiness. Such,-notwithstanding all the insults which are daily poured upon it,-is the religion of the Roman Catholic. [See Illustration, L.]

And let him next,-that is, let the Protestant, next, take a view of the Protestant churches. How different, and contrasted, is the spectacle, which these exhibit, from that which I have just presented! Considering these attentively, he will, if he be devoid of partiality,-feel, that they do not, any one of them, exhibit, or possess, those grand, appropriate, and distinctive features, which mark the true church of Christ. They present no claim to unity,-consisting, as they do, of a multitude of sects, all at variance with each other; or if united, and fixed in any thing, united, and fixed, solely in the habits of instability: no title to antiquity,-being, all of them, but the offspring of yesterday: no pretension to apostolicity, their pastors enjoying no mission, except what they have either arrogated to themselves, derived from the ciyil power, or borrowed from the people:' not even any

The established clergy, indeed, maintain, that they have inherited the apostolic mission through the medium of their Catholic predecessors. But, the good sense of the reader will, I conceive, feel the weakness of this pretension, by making merely the following supposition :-Suppose his present Majesty, induced by policy, or because he believed no longer in the thirty-nine articles,-thought proper, for these reasons, to displace from their sees the present bench of bishops, and to remove from their livings the present body of the inferior clergy,-substituting, at the same time, in their room, a set of men of some different sect,-men of a quite contrary faith, and of opposite principles,-for example, a set of Independents, or Baptists, or Quakers, &c.,-could, I ask,-could such men be reasonably considered, as the proper, and canonical successors of the former; the lawful heirs of their presumed or real prerogatives; and the associates of their character? I am sure, that candour, and wisdom, would say,-No. Well, and yet such precisely as this is the nature of the claim, which the present established clergy now possess to the alleged

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