Such have been! They have lived in peace, and died in peace; loving, beloved, and unnoticed: never missed, or soon forgotten; but by those few who knew them well and those few resembled them.

There are such still, Protestants and Catholics: I have known them. But did I ever attempt to convert to my opinions any of these who differed from me. No, not when personal regard and benefits conferred, might have made success easy. I never had the wish to do so. But I felt one fervent wish! With them, "sit anima mea!" That was it-and is. And, in them would I raise doubts, and perhaps disturb peace of soul? Perhaps destroy it ?

There are, as there have been, Catholics and Protestants who, in the simplicity of their warm hearts, never consider, never think of, the some-things, in which they might not agree. But disagree or quarrel! That they cannot think possible; for their hearts mutually vibrate to the same harmony of inward unity.

There are many Catholic Priests who do not believe all the doctrines of their Roman Catholic Church; and the pious ones among them often are, on that account, most mournful beings. But they feel that they possess the "pearl of great price," and they will keep it-they cannot part with it. The ignorance, self-conceit, exclusiveness, and schism, to be so constantly seen among Protestants of all descriptions, prevent them from seeking to join any of their various congregations. They see, out of their own Church, no "cœtus fidelium." In that Church, at any rate, they see uniformity; in appearance: and not even that do they see among Protestants. They look for more than is to be found a visible head. They cannot part with the essentials; and they cannot believe all that they are bound to profess. They, in the fulness of their humility and good feeling, conclude that the fault is in themselves they macerate themselves; they commit slow suicide, by exerting themselves, among those committed to their care, beyond the powers of human endurance. This is wrong; but the heart is "right." And these men never try to convert to their Church a conscientious Protestant. They have no itch for proselyting, for compassing sea and land-they stir up no strifethey love not to play the orator in public, on theatres-and, confessing that no man fulfils his duty in all points, would rather contract than "enlarge their sphere of usefulness."

This is a phrase not seldom heard here; the offspring of vanity-the cant of a pretended humility-or it is simplicity repeating sound.

No. 3, (DEDICATION, p. iv.) "Differs from its former self."

Many of Bossuet's opinions would have been deemed heretical, if promulgated two hundred years before his time; and Pius VII. tried hard to get his "Four Propositions" annulled, in our days. (THIERS'S Consulate and Empire, vol. v. p. 169.)

Bossuet conceded, and by permission of Rome, many things that would not have been conceded a hudnred years before. (See CAPEFIGUE'S Louis XIV. v. ii.)

Is there no schism of the Gallican Church? What has it been since 1682? See Dupuy, and the decrees of the French parliament since the Pragmatic

D

sanction. The articles were signed by every bishop individually and separately. Therefore it is fairly asked by Capefigue, "Qu'était cette dé"claration de 1682, si ce n'est le Protestanisme déguisé?"-Ibid.

In the declaration of 1682, by the assembly of the clergy, bishops included, it was settled that-a Council-General was above the Pope; and, not only in times of schism, but in others.

That the Pope's power was limited by the Canons; and that he could command nothing contrary to councils; nor to the liberties of the Gallican Church, which were established to defend that Church against the abuses of the Popes. (If France, that is her priesthood, is ultramontane just now, she had been, for a long time, schismatic.)

That though the Pope has the principal authority as regards matters of faith, his decisions on them are not valid, unless supported by the Universal consent of the Church.

(The latter part of this article nullifies the first for that universal consent never has been obtained, in the councils of the Church even. For, as Selden says, "they talk, but blasphemously enough, that the Holy Ghost is "president in their general councils; when the truth is, that "the odd man," (the majority whether larger or smaller,) is still the Holy Ghost.")

These articles are to be found in Dupuy's books, and exactly so declared; and in the decrees of the French parliaments, since the Pragmatic sanction.

-CAPEFIGUE.

At one time Luther would have been content with these (and other) admissions by the Pope. They were not admitted by the Church. Why then did not Rome fulminate against Louis XIV. and the parliaments? Louis XIV. and Henry VIII. acted on the same principle, only Henry went farther. -Ibid.

"Why are the Venetians Roman Catholics?" asks Selden. "Because the "state likes the religion; all the world knows they care not threepence for "the Pope. The Council of Trent is not at this day admitted in France." Here we see two great members of the Universal Roman Church lopped off from it by schism.

Dr. Milner has stated, "that there was not a single Roman Catholic "Prelate in England or Ireland who did not reject certain of the articles of "the Gallican Church, commonly called the Gallican Liberties." This is pretty good authority.

As to Italy itself, was the true faith always dominant there? Hallam tells us that, among educated Italians, Unbelief was general, and Atheism common. (Lit. Hist. Europe.)

As regards doctrine, there is now no Roman Church Catholic. The real religion of Europe, where there is any real, is "Protestantisme déguisé;" more or less so.

In France, not many years ago, the celibacy of the clergy seemed to be the great mark of distinction between the Roman Catholic religion, and the Protestant. "Why," said Charles Fox to Bonaparte, "did you not use your influence at Rome in procuring permission for your priests to marry? By so doing you would have made good Frenchmen of them."

Bonaparte replied, "Mais on aurait crié au pur Protestantisme!"

M. * * * * *, a Catholic, formerly an United Irishman, and now a Colonel in the French army, having read "My Dog Brace," thus wrote to me; "had they kept their coat as their father left it, things would have "gone on better. We make a wide difference between Catholic, and Roman "Catholic. The first is of the primitive Church: the second is of human "invention. St. Peter never intended that his successor should be a temporal "prince, with the title of Pope."

Was the Colonel a Roman Catholic, or a Protestant déguisé ?

The Irish were Christians long before they became Roman Catholics. They believed not in purgatory : (even that word was unknown to them.) Their Church was independent of Rome. Their bishops were married d. They did not confess to their priests.

They were considered as schismatics and hereticsfat Rome; as Pagans, calling themselves Christians.

The religion of Ireland is not what it was in former times; nor do O'Connell's partisans at all resemble the United Irishmen g.

They who wish to know what the Roman Catholic religion practically was during many of its former years in Europe, may be fairly instructed by the late works of Prescott and of Stephens; who incidentally show what it now is in Spanish America. Yet the priesthood there is more moral, and respectable than it has been in Italy. But, in New Spain, they have no Popes, Papal Courts, or Cardinals; and the priests have wives of their own; though they are not so called.

Let those who have a hankering after the Roman Catholic Religion examine the fruits it produces: not the arguments adduced in its favour; for by their fruits you shall know them. Almost any respectable book of travels will, incidentally, inform you sufficiently.

No. 4, (CANTO І., р. 2.) "The non-producers."

Selden tells us that, " In all times the Princes of England have done some"thing illegal to get money; but then came a parliament, and all was well; "the people and the prince kissed and were friends; and so things were "quiet for a while. Afterwards, another trick to get money was found out; "and, after they had got it, another parliament was called to set all right, "&c. But now they have" (1845)? "so overrun the constable ?" Here Selden stops short: but it is easy to guess what was in his mind.

(The difference now is, that princes do not handle the public money: that is done by one party after another.)

If the national debt were greatly reduced, and land let at a very low rent,

f Gillebert the Pope's legate; and Henry the Second's letter to Pope Adrian.

5 Colonel * * * * told me that he had heard the Emperor say, "Oui, j'en conviens

"le système des Irlandais-Unis était fait pour rendre un peuple heureux." If irrelevant, this anecdote is curious, and worth notice; for Bonaparte had little sympathy with republicans and conspirators.

and on long leases; (that the farmer might be well able to support necessary taxation, and to well feed his labourers, much less evil, and much less suffering, would, in consequence, ensue, than is supposed by many. Can there be any other radical cure of the national distress ?

Hear Burke.

"It is not a hazarded assertion, it is a great truth, that when things are gone out of their ordinary course, it is by acts out of their ordinary course, "that they can alone be re-established." (BURKE'S Works, v. vii. p. 329.) Some great, and successful effort, must be made, or

Taxation is the great cause of our distress. How the latter can be done away, I do not pretend to say. But they who presume to take upon them the government of the people, are bound to find the remedy. It must be plain that the removal of old burdens, would be the real reform. The people are, as regards political freedom, quite free enough; perhaps too much so.

There is one other reform still more desirable a more extensive one, it reaches from earth to heaven, and the consequences of it are invaluable. "I hoped to see the surest of all reforms, perhaps the only sure reform, "the ceasing to do evil." (BURKE'S Works, v. vii. p. 317.)

No. 5, PAGE 2. "Ought to make that blood boil."

"Object to the severity of my language! Is there not cause for severity? "I will be as harsh as truth, and as uncompromising as justice. I am in " earnest. I will not equivocate." -GARRISON.

"Bitter and earnest writing must not hastily be condemned; for men "cannot contend coldly and without affection, about things which they hold "dear and precious." - LORD BACON.

"The state and bread of the poor have been precious in my sight."LORD BACON.

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"If it should come to the last extremity, and to a contest of bloodmy part is taken. I would take my fate with the poor, and the low, and "the feeble."-BURKE. (See PRIOR's Life, v. i. p. 389, 2nd edition.)

The under-mentioned prices are copied from a newspaper report. Of course, when trade is in a flourishing state, they may be higher; but certain it is that they cannot possibly become less.

" Closing stays. If a person work from five o'clock in the morning, until "eleven at night, in closing stays, she would be in a week enabled to close a "bundle, (sixteen pairs,) for which the payment is 2s. 8d., or 3s., according "to quality.

"Stitching stays. If a woman and child sit, from daylight unto dark, at "stay-stitching, they could finish a pair in a day; for which fourpence "would be paid."

"Binding stays.-- A person, working six or seven hours a day, in binding " stays, could bind two dozen a week: the remuneration being ninepence, " or tenpence a dozen."

" Shirts. Blue shirts threepence; white shirts from fourpence to eight"pence, each."

Let every person in easy circumstances sing "The Song of the Shirt," after dinner.

No.6, PAGE 2. "Is London's Population Christian? No.

"The

We are taught, when we pray, to say "OUR Father," not My Father. The first word powerfully should tell us that we ought to begin our prayers in a brotherly temper. If HE is The Father of all, all men are our brethren. The abuse of the word Christian has been the cause of no little evil. "Disciples" did not take it-it was given them: "They were called CHRIS"TIANS first at Antioch;" and Tacitus says of them, "Quos vulgus appellabat "Christianos"-whom the common people called Christians. The name is too exclusive, and in more ways than one-the consistent believer will understand me. That of the Brethren is more proper is it not? Who is surprised to hear that Christian nations are at war? - but to hear said, With what good-will and obstinacy do the BRETHREN shoot and stab each other on a battle field, might give us pause-might make some persons reflect, and feel too, who never reflected at all. He is a Christian-if that word must be used-who, knowing the import, feels the high value of two GREAT ORDINANCES; by whatever name he may be called whether Roman, or Greek, Catholic whether Whitfieldian, or Wesleyan, or other; and if he feels this, every human creature is his brother. The good are his friends-sacred word and lovely! But every one will be treated by him as brothers should be by brothers that is, as a good brother will treat even the bad son of a mutual father with pity and with kindness. Of such is the Church composed. [28.] (See 1 John, iii. 10.) Those only are capable of happiness after this life has passed away, whose angry passions, and selfish desires, have been subdued in their previous state of trial. Why dispute about what is not essential ? To the poor, "good tidings were sent "-and true believers were to be known by the fruits of their belief. If the poor cannot understand what are these good tidings without the help of controversial teachers; if believers do produce bad fruits, revelation is not from above: or is not revelation: knowledge shown, laid open, uncovered.

Jeremy Taylor says, "that the fundamental truths of Christianity are "compressed in a very narrow compass-that all the rest is matter of dis"putation." (See Lit. Hist. Europe. v. iii. p. 105.)

a "I have called you FRIENDS." And, what is the public test of a man's real belief? His love for others. He fulfils the unexceptionable, the universal, law. LOVE is the great equalizer. Where it is strong, thy "friend is as thine own soul." Floods "cannot "drown it. It is strong as death!" Could it be sold, by him who feels it, "riches would "be utterly despised" in comparison thereof, for, "the greatest pleasure inlife consists " in being beloved." These are the words of a philosopher, of Adam Smith. And it is a precious testimony. It should show to us that the duty most forcibly demanded of us is that most conducive to our peace of mind, to the soul's enjoyment: and to our worldly comfort. To be worthy of love, we must be loveable and loving. And if we loved each other, each would help the other in the hour of need, or of affliction; men would be just to each other, would do unto others as they would wish to be done unto. If we were just, there would be but few calls for pity or mercy; except to One Being.