would enable him to resist all the art and sophistry of his learned antagonist. And if an infidel were to drop in, during the debate, he would at once discover the mighty gulph, between the honesty of the one, and the craft and duplicity of the other. Nor would he be slow to confess, that if Christianity could admit of defence, it would come from the cottager, not from the disciple of Loyola.

It is of importance to take these things into consideration, now that efforts are employed by a large and influential party, to change the venue of the trial between Popery and Protestantism. It is thought by some, that Luther and the Reformers may be discarded, and that we may pick and choose out of Romanism, just as many doctrines as we please. They distinguish this eclecticism, by the name of Anglo-Catholicism. A more fatal blow could not be inflicted on the religion of our country. Such a modification of Romanism could not long make head either against Popery, or Infidelity. It is a hybrid which has no power of propagation. It is needless to show its weakness against Popery.-Its mischiefs amongst ourselves are already notorious. We trust, the foregoing arguments, supported as they are by the history and experience of Continental Europe, more especially of France-may suffice to evince its inability to withstand the attacks of modern Infidels.

In the spirit and tendency to beat down individual enquiry, and to substitute ecclesiastical authority for the freedom of mind, what is termed Anglo-Catholicism does not essentially differ from Popery. It seeks to encourage reliance on the authority of the Church, rather than to promote individual zeal and activity. This kind of teaching is alike calculated to injure the clergy and the laity. Nothing can be more hurtful to the clergy, than to magnify their official rights and privileges, to aspire to prerogatives which can never be his

torically proved, or, if proved, which could never be practically maintained. The real respect which is due to the clergy will never be denied them by those, who love their ministrations. But it must result from the faithful and energetic discharge of their duties. If the laity could be brought to lie prostrate before them, as the successors of the Apostles, they would exhibit any thing, rather than an Apostolic ministry. We should have the pomp and parade of Popery, with all its attendant vices and licentiousness. Rites and ceremonies would go a very little way against the sneers of infidels and the scoffs of the profane. Nothing short of exhorting every man to work eat his own salvation with fear and trembling, yer with firm reliance on the merits of Christ and the aids of the Holy Spirit, will ever uphold sound and effective ChrisTwigy All Beside is fiction and Jesuitism. It may impose

the wax may satisfy the careless-it may please

www heed with the pong of a theatrical wor*A* It will ww avail to satisfy the earnest and sincere beAre Year wall at prevent the unbelever fou ainging the geobis messing influence. Fogey on never minkek weer in with a pass a val free and www.ss One sacrifier of beam would only wwwwwwwxvches sil Engimi vont resemble Austria, Mewah silang dedime, ter***********de down a costituzo gema. — The ************ Cuti

CHAPTER XX.

POSITION OF ENGLISH PROTESTANTS SINCE THE LATE POPISH INVASION ATTRIBUTABLE TO THE JESUIT PARTY-NECESSITY OF UNION AMONG PROTESTANTS-THE BIBLE-ITS TEACHINGSCHILLINGWORTH-THE TRACTARIANS-THE SCHOOLMEN-THOMAS AQUINAS-THE CONFESSIONAL-OUR NATIONAL DANGERSDANGERS OF THE CHURCH OF ENGLAND-ITS PRESENT STATE CONTRASTED WITH THAT UNDER JAMES II.-OUR DUTIES, CIVIL

AND RELIGIOUS-PROTESTANTISM IMPERISHABLE.

It may be proper now to submit some general reflections to the reader's consideration. They result from the view which we have taken of the Jesuits and their proceedings, more especially, as they relate to our own Church and country. It cannot be doubted, that England now stands in a different position to Popery, from any period of our history since the Reformation. Never since that period have we beheld a regular Popish hierarchy established amongst us. Never since that period, has the Pope of Rome ventured to treat England as a papal province, to nominate archbishops and bishops with territorial districts and dioceses, covering the entire Island. It is a new spectacle to behold our chief towns and cities designated as Episcopal Sees, under the dominion of the Papacy. The assumption is insolent, and the division is in a certain sense theoretical. It is an invasion

of our realm, in defiance of our Queen's rights and prerogatives. It is in direct opposition to the desires and wishes of the people of England, Wales, and Scotland. Still, it is an historical event,— -an Ecclesiastical movement against our National Church-a plot and conspiracy against our Protestant Religion, as interpreted by the Reformation.—It is a project in embryo, and it is natural to enquire, Who were the authors of this project ?—

The Jesuit party, being supreme at the Court of Rome, there can be no question that the plan originated in their schemes and devices. Pope Pius, indeed, acknowledges as much, in his "Apostolical Letter."-"We intrusted the whole affair to the grave and serious study of our venerable Brothers, the Cardinals of the Roman Church, constituting our Congregation of the Propaganda. Their sentiments having been altogether conformable to our desire, We resolved freely to approve of it, and to put it into execution: For which reason, after having weighed with an accurate consideration all this affair; of our own motion, of our certain knowledge, and by the plenitude of our Apostolical power, We have decreed, and We do decree, that there be re-established in the kingdom of England, the Hierarchy of ordinary Bishops, according to the common rules of the Church, drawing their denominations from their Sees, which We constitute, by the present Letter, in the different districts of the Vicariates Apostolic."

All this is sufficiently high-sounding and magnificent. It tones in the English ear, like something between Lilliput and Brobdignag. Yet it will tell amongst English Romanists, and upon all who think favourably of Romanism. It cannot be destroyed by mere act of Parliament. It must be met by the Protestant vigour of the People. It must eventually depend, under Providence, on our own vigilance, zeal,

and exertions, our love of the Gospel and our value of the Holy Scriptures, whether we shall retain our present position as Protestants, or whether we shall be transferred to the care of the Pope, and the patronage of the Virgin Mary. This is the burden of Pio Nono's earliest orisons and his latest vespers." We have implored the aid of the most Holy Virgin Mary, Mother of GOD, and that of the Saints, who have illustrated England by their virtues, to the end, that they might deign by their intercession with God, to obtain for us the happy success of this enterprise.'

Such is the papal prayer, such the decree which has gone forth against England. We repeat, that mere contempt and derision will not suffice. We must assume a position of defence, nay, of resistance. We must go round our Zion, and count her bulwarks. We must examine every part of her battlements. We must strengthen whatever is weak, and restore whatever has fallen.

The safety of every beleaguered fortress mainly depends on the unity of the garrison. Traitors, within the citadel, are far more dangerous than open enemies. Our safety, our unity, depends on concerting common measures against the common adversary, not in keeping up party feuds, or remembering ancient grudges. Amongst Protestants, there always were, and ever will be, some varieties of opinion on the minor and debateable points of faith and doctrine. It is not, that we really differ more than professed Romanists, but that such differences are recognized and avowed. The Ultramontane and Cismontane, the Jesuit and the Jansenist, the Dominican and Franciscan, differ quite as much in matters of doctrine and of discipline as Protestants, whether Churchmen, or Dissenters. But it is the genius of Protestantism to be free, and candid, and unreserved, in the * Apostolical Letter of Pius IX. 29 Sept. 1850.