sented as a system which may take its place as a department of modern philosophy, or as a superstition, which, with a surprising tenacity of life, retains all the absurd practices and prejudices of the dark ages. As it turns to the intellect of the day, its enlightened side appears to discharge, as it were, the irrational and incredible; you see, perhaps, dark spots; they are, however, without form, and void; void of purpose or inscription; but, as the revolution proceeds, and the disc, lately in the light, becomes darkened again, legends are rendered visible, which had recently been obscure, and the superstitions of unmitigated Romanism are reinstated in all their pristine authority.

I was recently conversing with a French lady of the ancient noblesse, who was speaking in the most gratifying terms of the improved estate of the Romish religion; of the respect entertained by educated Roman Catholics for the Church of England; of the wide distinction by which they hold our church removed from the Calvinistic Protestantism which prevails in France, and of the probability, that, at no distant day, the Anglican and Gallican churches will be brought into close correspondence, if not union. To effect this good object, Romanism, I was assured, will soon be ready to make concessions, as she has, in truth, virtually permitted the abandonment of all the idle superstitions of former years, and has acknowledged the sovereign authority of Scripture. This was all encouraging enough, and would be highly satisfactory, were it the persuasion of more than a party; but what a comment had I upon the gratifying communication even on the day when it was made. In the same street in which I received it, at the entrance of the principal church in the town-a town, be it observed, by no means reputed "devote" -a woman had taken her stand to sell protections against danger and disease: she had a glass case placed upon a table; you saw within various little ugly waxen images; on one of the sides you read an affiche testifying, on Cardinal authority, that the mistress of the spells had touched the relics of the saints these little figures represented. On the table there was an abundant supply of brass medals

and rings, and, as purchasers paid their two sous as premium of insurance, and because entitled to the badge, the woman first crossed herself with it, and then having tapped with the medal at the glass, opposite each little figure, calling upon the saint to take the new votary into his or her protection, she handed the charmed gift to the new possessor, who passed away, contented with his treasure. I will not say that faith was legible on every purchaser's brow, but there was, generally, as much satisfaction as the possession of a lottery ticket may be supposed to give. The feeling was that a chance of some unknown good had been purchased. If the prospect of gain was unassured, the outlay, which was merely regarded as the pence paid above, was so little as to cause no dissatisfaction. There was no idea that God was offended by this seeking after "familiar spirits." It is a great truth, that, except in pure religion, man has no protection against superstition. Romanism knows this truth, and (while the educated and liberal talk of the light and freedom of the nineteenth century) can "make it" the tenth or twelfth to the masses.

The incidents I have here noticed to you are instances illustrative of that power of accommodation which Romanism has found so conducive to the maintenance of her interests. It is scarcely possible to imagine two systems so widely distinguished (indeed so contra-distinguished) from each other as Romanism seems to be if you compare the countenance it presents towards those "who are without" and those who are borderers, as it were, though within the limits of Papal jurisdiction, and the aspect with which it oppresses those who look to it with superstitious reverence. If you take your view of this religion from works designed for the educated classes in society, you could fancy that it has purified itself from all that was amiss (from much, at least, which offended rational judgments) in its ancient constitution-you would see with how much composure old superstitions are tacitly renounced-what an improved air has been imparted to doctrines once held impracticable, by the ingenious explanations now offered as their substitutes

-and how, adapting for the moment those maxims of tolerance which are acceptable alike to the religious indifference and the political necessities of this our "movement" century, Romanism makes profession of freedom, with about the same propriety, and with no less boldness, than the slave-states in America. A few instances may serve to show you the degree to which Romanism can exercise this cameleon property, and the facility with which she can take the colour of the "substances to which she attaches herself," or which she would incorporate with her systém.

Among the aids to domestic devotion in which Roman Catholics are indulged there is one contrivance which may serve well to illustrate the bifron character of their religion: I allude to those tableaux plissés of which you may already have seen some specimens. Before one of those ingenious devices you may have seen two worshippers prostrate, one of whom prays to a representative of our Lord-one gives a preference to the image of Mary or the Pope, while yet both bend before the same picture. Seen from one point of view it wears the marred aspect of the Man of Sorrows, his brow wreathed with thorns, and his heart visible, burning with a flame of pure love for the creatures he came to save. From the other side you see Mary, her heart, too, displayed, the sword of sorrow piercing it; or you behold the image of Gregory XVI., the vicar to intercept the offering of worship from the creature to his God, or the mandate of God to the beings he has made. Such is no unfair picture of modern Romanism, the same system presenting to one class of votaries a form of doctrine in behalf of which plausible arguments may be imagined, while exhibiting to others, and compelling them to receive, the same fond notions and debasing superstitions which held men captive during the darkness of the middle ages.

The tenth edition of rather a remarkable book, first published in 1835, appeared within the present year. The author is M. Lorgues. the editor, who is also popular as an author, the Abbe Orsini. The title of this work is daring and some

what fanciful: it is, "Le Christ devant le Siècle;" and the object appears to be, to prove the truth of Revelation, or, as the title-page of the book names it, "Catholicism," by the testimony of modern science. The editor proclaims loudly the success of the work, boasting of its translation into various languages, the piracy or counterfeit publications of it, the warm eulogies of Roman Catholic reviewers, the calumnies of Protestants, and the unexampled distinction conferred on the author in his admission into "the royal order of the Legion of Honour." From a work so honoured and so intended you may think it worth while to read an extract or two. At least you will be willing to learn how it has been executed.

Learn, then, that although the work is entitled, in its "alias" appellation, "Nouveaux Temoignages des Sciences en faveur du Catholicisme," the sciences are not called upon to offer any testimony in favour of Romanism. The ignorance of philosophy or philosophisme of the last century is exposed; the truth and authenticity of the Bible established; the great doctrines of Revelation, the fall of man, redemption, &c., are set forth with various evidences: the reasonableness of the whole Christian scheme is asserted and maintained; but of the peculiar dogmas of Romanism, I may say, there is scarcely a word. They are altogether overlooked. A work of this kind is not to be undervalued. The favourable reception it has experienced is, itself, a clear indication of the spirit of the age. There is a reading public among the nominal Roman Catholics of the age, which feels an interest in religious inquiry, and has learned to discriminate between Romanism and Christianity. Be assured this is a great advance. The cause of religion fell before Voltaire and the Encyclopædists, because the strong posts were occupied and betrayed by superstition and intolerance. To assign their due honour and importance to the great truths of Christianity-to set them forth and defend them, not to embarrass or endanger the defence, by including within its lines the superstitions once had in honour-is a species of acknowledgment that these false doctrines are virtually, though tacitly,

abandoned. Those who now cease to proclaim or defend may be expected soon to renounce them.

You are not to infer from any thing I have said that the author or editor of “Le Christ devant le Siècle" shows any disposition to renounce the church of Rome, and fraternise with Protestantism. No such thing. On the contrary, the work exhibits a very strong devotion to the church of Rome, and the due uncharitableness towards all who dissent from it. It is, however, worthy of remark, that the feeling of attachment and of repulsion is strangely unobservant of doctrinal peculiarities: as much so in the case of Protestantism as in that of the religion of Rome. No Protestant errors are exposed-no comparison is instituted between Romish and Protestant doctrine; but there is rejoicing over the desertions (which are alleged to be of frequent occurrence) from systems which have not the Pope for their head, and confident vaticination that all things are progressing well for the restoration of the world to its proper sovereign, and for the reinstatement of the Papal power as the efficient centre of the whole universe of man. This is the species of reasoning on the subject of Protestant error which seems best adapted for the readers of works of rational controversy. To disprove the truth of scriptural doctrine would be a matter of far more difficulty than to find excuses for affirming that Protestants are forsaking their principles.

Now, hear how wisely the same person who augurs the downfall of Protestantism from circumstances so very insignificant can discourse on a matter with which he is acquainted; hear him on the duty of the Romish priesthood, and judge of his counsels by a reference to the exigencies in which they are offered.

Instituted to impart light and pardon to men, the priest shall learn to present his sacred instruction under forms progressively changing. HE WILL ACCOMMODATE HIMSELF TO THE NECESSITIES OF EVERY EPOCH-he will even foresee them. Let us be understood. The doctrine of Christ shall remain in sublime unchangeableness; but the method of its exposition must conform to the developVOL. I.-3

ment of human intelligence and the march of time. Doctrine is immoveable, but the exposition of it may be new. The apostles knew, according to places and characters, to modify their language, to the intent of being all things to all men."

The end which the Romish priesthood is to attain through this policy of accommodation is grand enough to fire the ambition of those who are taught to seek it.

"A mighty enterprise is offered to the priest--the regeneration of his country: the moral regeneration first--the physical as its immediate consequence. He is charged to eradicate corruption, which has now descended to the inferior ranksthat is, into the base of society—to repress the frightful tendency to the effacing the distinctions (declassement') between professions; he is to effect the decentralization so urgently demanded, and which ignorance renders as yet impossible-to inspire a love of that evangelical liberty which is always in harmony with constituted order, and with the power which protects it; and all these results he can produce without pronouncing the name of civil interest, without over-passing the limits of his power, or derogating from the dignity of his character, by intruding himself into municipal contentions and employments. How shall this be done? After the example of the Saviour, who, without announcing their reinstatement in their rights (leur réhabilitation), freed the slave, emancipated the woman. Thus, in every commune, the priest shall reenfranchise (réhabilitera) the man whom prejudice has smitten with helotism. He shall call to him- Come unto to me all ye who travail,' &c. The schoolmaster, at this day the burden, often the plague of the commune, into which he imparts strange vices, shall be instructed and invested by the priest in the moral magistracy which he should exercise. The priest will form the instructor. He will make of him the preacher (propagateur) of his word-a civil vicar--an external organ of morals and benevolence. losing a bedell, he will gain a functionary enlightened, virtuous, worthy to second him, and by whose means he shall extend and increase his happy in

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fluence. The emancipation of woman, effected by Christ, realized in the elevated ranks of the social hierarchy (⚫ hiérarchie sociale,' a phrase worthy to be noted), is yet incomplete in the inferior classes. The wife of the mechanic, of the labourer, of the poor man, is condemned to a perpetual ignorance. In our dense population the mother never accomplishes towards her infants more than the animal part of her duties. She cherishes the body, and knows not that there is an intelligence. To withdraw woman from the servile dependence in which a defective education, incapacity, and the errors which accompany it, detain her-to restore her to her proper usefulness-this shall be the work of the priest. Without the education of the mother the instruction of the school cannot educate the heart. The priest, then, shall create the preceptress, who shall diffuse throughout society that maternal instruction, the application of which, so happy in some cantons of Germany and Switzerland, promises immense results under a Catholic direction."

Here, you will, I am persuaded, admit, Romanism propounds a great end to be accomplished; and announces with sufficient clearness, means adequate to its attainment. The end is the moral and physical amelioration of the condition of man; the means, Catholic doctrine so exhibited, as to be acceptable to the intelligence which is to receive it; so taught and recommended as to be received among the most efficient principles of action. The priest is to ensure, especially, the favour and support of the middling and poorer classes of society. He is to become, by the impulse and the character he is to give their minds, a creator, as it were, of mothers and children: he is to abstain from concerning himself with the politics of his country or commune; but is to take measures by which the distinctions which separate men into classes or professions shall be preserved, by which the principle of centralization in governments shall be obstructed or overcome. The poor are to be invited to assemble around him for deliverance and support: schoolmasters are to be his representatives and agents in their schools: mothers

within their homes are to speak his words, and to impart to the hearts of the rising generation, the impressions of reverence and devotion with which their own have been impressed.

You will acknowledge that, if the enterprise proposed to Romish priests is of a kind which may well fire their ambition, the means which are to be placed at their disposal are such as may well encourage in them good hope of success. If they can detach the mass of the poor and suffering and discontented from other dependencies, and convert it into an especial appanage for themselves; and if they can ensure the cordial submission and service of mothers and teachers in the work of education; they may well hope, that, in time, the affections by which men are most influenced, as well as the habits and principles which have dominion over them, will all be at their disposal. No doubt, they must expect embarrassment and opposition in their endeavours: the business of the world-the progress of arts and manufactures — the interests of the life that now is, and the inevitable increase of knowledge must to some extent obstruct the efforts of the clergy, and render their ultimate success a matter of doubt. But yet, allowing all necessary abatements for these rival and opposing influences, as the advantages of Romanism are manifold and great, she may naturally entertain good hope of success. If she can keep the devout of the humbler orders in their superstitions; if she can engage and occupy the inquiring amidst topics which shall cause them to regard her as the corrective of arbitrary power, and the national protector of the oppressed; and if, while thus moulding the masses to her uses, working in the depths of society, she present an aspect to the powerful upon earth, such as shall win from them the permission that she may exert herself without impediment or hindrance, it would be a very false security which should extinguish all apprehensions of the supremacy at which she aims, and of the arts by which she is labouring to attain it.

There is much wisdom in the advice to exhibit doctrines in such forms as, without disguising them, shall secure

attention from the age.

They who "were made all things to all men, that by all means they might save some," varied their representations with the design of withdrawing men from ignorance and error, and thus raising them in the scale of creation. It is not thus the flexibility of Romanism manifests itself. The apostle would convince men, even on their own principles, and by arguments of which they themselves supplied the premises, that their opinions were erroneous; that their superstitions were without excuse. He would present Christian doctrines in their purity; and while employing the persuasions and even prejudices of Jew and Gentile, to the purpose of illustrating and recommending truth, he would never suffer them to cast the faintest shadow upon it, or to adulterate it with the most minute admixture of error. It is not so with Rome. She would assimilate her doctrines to the character of her votaries. It is upon the doctrine, not the individual, her conversion would pass. Her desire is to retain subjects; she may feel preferences and wishes; the superstitious may be her most favoured children; but there is no variety of human intellect for which, if willing to dwell with her, she would not contrive a home. She has her dormitories and her studies, and while she fans the drowsy to repose, and weaves visions for their slumbers, she can find occupation for the most commanding intellect; and if a German mystic, or a Scotch philosopher would consent to be her slave, she could indulge either in a field ample enough for his intellectual excursions, providing explanations which should enable a Fichte or a Hume to acquiesce in her doctrines. I send you a few extracts from works designed especially for the use of the less educated, that you may see how very carefully Rome shades the light which weak eyes might find inconvenient; and accommodates her instructions to the capacities of the children. She will not disturb any cherished superstition. Not a cobweb shall be removed. For instance -do you wish to know how holy water is made, and what it is good for? The "Catéchisme ou Abrégé de la Foi," printed with permission of the Cardinal

Prince de Croy, for the use of his diocese of Normandy, shall instruct you: hear and receive with due reverence

"What is holy water (L'eau bénite)?" "It is water sanctified by the prayers of the priests."

"What prayer does the priest make in blessing the water?"

"He prays God to purify and sanctify it, to the end that wherever the aspersion of it is made, the devil and all that can injure us may be banished," &c.

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Why is holy water sprinkled on the people before mass?"

"To purify the people, and to obtain from God that the devil shall not trouble them during the sacrifice, but that they may assist at it with perfect purity of conscience."

"What are the effects of holy water when used with devotion?"

"It chases away devils, purifies the air, keeps off storms, effaces light faults, engages the succour of God."

Such are the virtues of holy water. In various churches in France it is a custom to distribute blessed bread also, emblematic of the union which should subsist between the faithful who eat of the same bread; but as his Eminence, the Cardinal Prince instructs us, the blessed bread is something better than an emblem or even than food.

"Has the blessed bread any virtue?" "Yes-it has the virtue of effacing light faults, and driving away devils from those who eat it with faith and devotion."

If eaten with "faith and devotion"— "this passion, and the death of a dear friend"-the holy water and the bread constitute the true protection against the devil, faith and devotion are only accessory and subordinate. Do not suppose that the "blessed bread" is effectual to minister saintly thoughts. I have seen the distribution of it, even on high festival, and I could plainly see that there was far less of faith than of festivity in the dispositions in which it was eaten. Not even the elevation of the Host had the effect to tone down the struggle amidst "quips, and becks, and wreathed smiles," in which I have seen merry fishermen, with the wives and daughters of the tribe, gay of heart and gorgeous in attire, con