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"Popery, in its proper colours, is so unlike Christianity, that it is in vain ever to hope to promote it if it appear in its own shape. It is necessary, therefore, that this religion be made to look as orthodox as possible. Some things are denied, others mollified, all disguised; and a double benefit is thereby obtained. Popery is to be received as a very innocent, harmless thing; and the Protestants, especially the ministers and first reformers, are to be represented to the world as a sort of people who have supported themselves by calumny and lies; and made a noise about errors and corruptions, which are nowhere to be found but in their own brains or books, but which the Church of Rome detests as well as we."-ABP. WAKE.

"From the several conversations which it has been my chance to have with unbelievers, I have learned that ignorance of the nature of our religion, and a disinclination to study both it and its evidences, are to be reckoned among the chief causes of infidelity."-BEATTIE's Evidences, v. i. p. 6.

"-Men readily believe what they wish, and the CHRISTIAN religion being opposite to fraudulent dealings in our intercourse with others-to intemperance in the gratification of our own appetites; to all the sins, crimes, and vices which men are prone to, it cannot be a matter of surprise that many profligate-many thoughtless persons, should listen with greediness to whatever tends to free them from its influence."--BP. Watson's Apol. for the Bible.

INTRODUCTION.

NEITHER charitableness, uncharitableness, liberality, nor illiberality, is the object of the writer of these pages-it is TRUTH alone-nor shall any other feeling or passion attract him, in his present effort, from the "evenness of her path." As no question of a mere political tendency ought to be mixed up with subjects strictly religious, so, in the course of the proposed investigation of scriptural truths, no such question shall deter the writer, on the one hand, from stating self-evident facts, nor, on the other, influence him to withhold them. He is about to compare the "Grounds of the Roman Catholic Faith" with the sacred writings upon which it is alleged that faith is grounded; not, indeed, as has been frequently done, by merely extracting particular passages, and contrasting them with others, but by giving the WHOLE DOCTRINE of POPERY as it is at present taught, with its scriptural authorities; and which, although Papists ought to be conversant in them, few, comparatively, have taken the trouble to peruse. These shall be given without the addition, subtraction, or interpolation of a single line. In fact, that there may be no error in this respect, the Papal "GROUNDS OF FAITH" shall be composed from the printed text, with every distinguishing mark as given by the Roman Catholics themselves. Thus far, it is hoped, the Papist will have no just cause of complaint in being called upon to read his own tenets; and the Protestant is requested, also, coolly to examine them, that, by a fair comparison between those and

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his own profession and with the scriptures, he may be enabled, dispassionately, to form a just conclusion on the pretensions of each, and thus to confirm his present belief, or to seek "that better way," which the Church of Rome avers to be only found in the paths which lead direct to her own altars. It is presumed that these assertions will not be deemed egotistical, when it is declared, the unerring truths of "HOLY WRIT shall be quoted-and fairly quoted-(not merely a line here and there, as it will be seen is the case by Popery), to substantiate every fact advanced. The present work not being intended as an appeal to the passions, but to the evidence of sense, the plan is as much simplified as the case would admit of. A portion (cut out from the printed text) of the Roman Catholic "Faith" will be first given, to which will succeed the quotations from the Scriptures applicable to the subject treated of; and, after these, such remarks, supported by the authority of sacred and profane writers, as may be thought to blend a proper degree of amusement with information, and to elucidate the various and ambiguous mysteries practised by the votaries of Popery.

As it is rare, 'indeed, that religious examinations and discussions are conducted either with good feeling or good temper, it is hoped that, in this respect at least, the present attempt may differ from those in which such a dereliction of temperate inquiry is evident. The writer has already admitted that he shall fairly avail himself of the best authorities he can procure for his purpose, sacred and profane; but he flatters himself that neither the Roman nor any other Catholic will have any fair cause of complaint in consequence of an unjust assertion. His own observations will be distinguished from those of others throughout; and if any party should deem these as extending farther than the occasion of them warrants, those who so consider them are requested, in the same strain of fearless truth, to expose their folly. The terms applied to the two classes of Christians of whom

the writer is about to speak more generally, are Papist and Protestant, for the sake of distinction, since they both profess the Christian-Catholic creed-the Protestant literally; the Papist with such additions as his Church has deemed it expedient to introduce.

Papists call Protestants heretics for protesting against the doctrines of Popery; yet the latter hesitate not to avow themselves Protestants. Papists acknowledge the Pope (papa) to be the head of their church; yet, sometimes, appear to feel angry at this appellation being applied to them. Why they should so feel they only can tell; but, on the present occasion, it is requested that this distinction from their Protestant brethren may not be misunderstood. The writer has stated his reason for it; and, whilst he entreats the unprejudiced not to suppose him capable of using a term of unjust reproach, he will pursue his self-imposed task without deviating from FACT, regardless of the sneers of superstition or the vituperations of bigotry, proceed they from whatsoever source they may.

As enough has already been said to assure the Papist it has proceeded from the pen of one who is a dissentient from popish doctrines, if it be asked who it is that thus assumes to judge of those doctrines, sanctioned and practised by the Church of Rome? this is the writer's answer:-" A plain, unlettered man ;" yet one who, with the "Sacred Volume" for his guide, fears not the strength of the whole Papal Church; and who, to the dogmas of a Pope, will answer in the language of CHRIST himself. This, he thinks, cannot be deemed an unfair or an incompetent method by the unprejudiced of either persuasion; and he who turns a deaf ear to the truths advanced in Holy Writ, must do so at his own peril, and be left to reconcile his ideas of Christianity in his own way. The writer has attentively compared the Papal and Protestant doctrines with the New Testament, and commenced doing so with a strong bias in favour of the former, since it was with

a view of becoming a member of the Romish Church that he was led to "search the Scriptures." This, it must be owned, was commencing the wrong way for the accomplishment of such an object, since the usual, and, indeed, necessary first step is an application to a priest, Papists themselves not being permitted to peruse the Scriptures. The consequence of this was, that, instead of being convinced of the purity of Popery, the writer was struck with the dissimilarity between the doctrines of our SAVIOUR and the POPE, or Church of Rome; and which, by the closer comparison, was obviously as different as meekness and arrogance, as charity and avarice, as lowliness of heart and insatiable ambition; and in the thorough conviction that early impressions, and the restraint of the progress of intellect, are the strongest bulwarks of Papal power, he determined on his present undertaking, in the consciousness of SIMPLE FACT being of greater intrinsic value than a host of traditionary tales without a single proof of their authenticity -marvellously-wrought miracles by the aid of ministering monks, mummery, and the credulity of wonder-seekersby withered bones, tattered rags, and other "consecrated" rubbish of equal virtue-or than the many auxiliaries employed by the Church of Rome to stifle the influence of such FACTS, and evade their purpose.

Here, once for all, it is requested that it may be clearly understood, in whatever opinions may be quoted, and proof urged relative to the Popish Profession of Faith, no reproach or unkindly feeling is, or is intended to be, expressed towards the members of that Church, because they are such; neither has the mere profession of any doctrines a right to screen those whose public conduct is open to remark. We are, however, perfectly aware that there are some priests who make a point of rallying their flocks around them, and sympathetically painting the "heretical attacks" made upon their "Church," when it would better become such reverend gentlemen mildly to expose their weakness, than to meet

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