Claims, sufficiently prove how indissoluble THEY consider the connection between the grant of those Claims, and the prosperity of their own Church. They know, Sir, if you do not, that with such a fulcrum for their machinery as Legislative and Executive power will afford them, they can move a world. The anxiety of the Papists themselves, for secular authority and power, when the acquisition of Religious Toleration can not be their object, (since it is already theirs in the fullest sense), speaks with too plain a voice to be misunderstood by any who have “ears to hear.". By the measure, Sir, which you advocate, we have every thing to lose, and nothing to gain. To" let well alone," however homely the maxim, is no mean point of wisdom." Then I thought in my dream," (says JOHN BUNYAN), “that it is easier going out of the way when we are in, than going in when we are out.”—Now, Sir, entertaining as I do, the sincerest respect for you: permit me still to express my doubts whether, upon the subject of the Romish Claims, you ever dreamt to better purpose than this?—and, as I know you value the opinions of the early lights of the Reformation, (whether in or out of the Church of England), I wish you to lay your hand on your heart, and ask yourself whether you really believe that JOHN BUNYAN and RICHARD BAXTER, JOHN FLAVEL and Dr. OWEN, would, under any circumstances, or, at any period, have given power to Popery.

I observe, in conclusion, that in the rejection of the late Bill, we have been once more delivered from impending ruin by the signal, unmerited, and, perhaps, too little regarded providence of GOD-we have been spared not only in defiance of our enemies, but in spite of our FRIENDS, and this fact, above every other, speaks our deliverance to be divine. Another short interval has thus been afforded for National humiliation, Protestant exertion, and Preparation for trialWhether another year may be crowned with a similar mercy is only known to him "who knoweth all things," but, assuredly, while we are bound to be thankful, we ought to rejoice with trembling. In looking to this extraordinary deli

verance, so far as second causes were instrumental in affecting it, I cannot withhold my most sincere expressions of acknowledgment to the 26 Spiritual Peers, who formed so large a portion of the Majority of 39, by which this Bill was rejected. As a Member of the Establishment, I am anxious to acknowledge my obligations to those Bishops, who, under GOD, have thus saved the Church over which they preside, and that, not for the first time. How far one of that venerable Bench, who has for many years constantly resided on the sea coast of Somersetshire, under the entire incapacity (from the afflicting loss of sight), of discharging all the active functions of life, but who has never failed for several successive Sessions to transmit his proxy FOR THE ROMAN CATHOLIC CLAIMS; how far, I say, such a course of conduct is reconcileable with an Ordination Vow, and with Episcopal obligations, it is not my province to enquire-I only advert to the fact, in the way of caution to those distinguished characters who have the selection of fit persons for the Episcopal Office, before they again recommend those to a station of such eminent responsibility, who are pledged to vote systematically in favour of the Roman Catholics, " per fas atque nefas" Anglice, "through thick and thin.

I conclude with a single admonition to the People of England, which I cannot clothe in better terms than in the expressive language of Scripture-" Now GO, STRENGTHEN THYSELF; FOR AT THE RETURN OF THE SEASON, THE SYRIANS WILL AGAIN INVADE THY BORDER."

I am, Dear Sir,

Your most obedient, faithful Servant,

AMICUS PROTESTANS.

TO MELANCTHON.

SIR,

LETTER I..

After no fewer than seven of my letters to Mr. WILBERFORCE, had appeared before the public, you entered the lists as the Champion of that Gentleman, and of the Catholic Cause, by a Letter, dated "Clapham Common, April 2nd," in which Letter, you avowedly answer my Seventh Letter alone, and avoid all notice of the Six which had preceded it!—Of this extraordinary opening of your correspondence, I do not intend to complain, since, in a free country like our own, it is, doubtless, as competent to any third person to appear in a literary controversy, at whatever period of it he may prefer, as it is competent to him to select for examination, whatever arguments of his opponent, he may think proper, and to let such of them alone, as he may deem less tractable: I merely advert to the fact, as exhibiting, at least, a singular feature in literary polemics, and proceed to my promised rejoinder.

You begin, by an eloquent protest against Popery, as both unscriptural in its Theological tenets, and perilous in its Political tendencies, and as you take frequent occasion to insist on your abhorrence of Popery, both as a Christian, and an Englishman, I would observe, once for all, that as a plain man, and a Protestant, I, for one, am wholly unable to reconcile professions of this nature, with the unqualified advocacy of the Roman Catholic Claims. That you believe you

abominate such

a system as Popery, I do not for an instant doubt, and I therefore acquit you of all hypocrisy; but, to suppose, that you may perchance lie under the error of imagining yourself a better Protestant than you really are, and may therefore, pos

sibly be the subject of self-deception, will, I hope, be considered, no breach of charity, as involving no imputation on your moral honesty. The estimate which a man may form of the character and extent of his own Protestantism, upon a review of his own sentiments, cannot be admitted as an infallible criterion of the actual state of his mind; any more than the conclusion to which he may come, upon a review of his spiritual character, can, at all times, be admitted, as of itself, an evidence, of his real condition-we all know, that, in this latter case, a defective conscience, may conduct him to an erroneous conclusion in regard to himself, without, in any degree, involving him in the imputation of a desire to impose upon others; and thus, in reference to the quality and extent of his Protestantism, it is equally possible, that in the absence of some higher, and less equivocal test, than in the present prosperous state of the Church, he can have had the opportunity of resorting to, he may be greatly over-rating both his knowledge of, and attachment to, the doctrines of the Reformation, and (however unconsciously to himself) be taking credit for principles and sentiments, which will not bear the guage of a minute examination-at all events, it may be worth while for such a reasoner to consider, whether, while his arguments for the outward aggrandizement and exaltation of the Church of Rome, are so numerous and ingenious, he can reasonably expect the Protestant world to believe, that he holds the principles and dogmas of that Church, in the abhorrence which he professes, or whether, since men are to be known by their fruits, he can honestly expect, that we should be simple-hearted enough to imagine, that à modern Protestant, who would liberally give the Roman Catholics all they ask, is to be deemed as good a friend of the Church of Christ, as the illustrious men of a former age, who, at least, understood the genius and character of Popery, as well as their descendants, and who would give place to her in nothing, "no not for an hour."

It is necessary, Sir, on this subject, to speak plainly: I must therefore beg leave, in the very outset, to question the

validity of all those pretensions to just and accurate feeling, on the vital and paramount interests of the Reformed Church, which are now so boldly advanced by yourself, and other Protestant advocates of Popery. It certainly was not thus, that our Forefathers "resisted unto blood, striving against Sin," nor am I aware of any dispensation, in virtue of which, they, who now call themselves Protestants, can claim to serve two Masters, and yet, expect it to be understood, that they are only attached to one. I am well aware, that, in a certain quarter, it will be deemed the perfection of uncharitableness, to suggest any doubts, as to the attachment of our neighbour to the Protestant Church; as it would be in other quarters, to venture on an intimation, that "all are not Israel, who are of Israel,” but it must not be forgotten, that in both these cases, the very absence of all suspicion, on the part of those who may possibly be the subjects of error, is, itself, the best evidence of their need of self-examination, and enquiry; and that they are, perhaps, the last persons, competent to form a judgment on their own case, who least suspect the probability of their being mistaken.

In immediate connection with your opening professions of abhorrence, for the whole Ecclesiastical system of Popery, stands the open assertion of your opinion, that “the present Claims of the Catholics, ought to be unhesitatingly granted,” an opinion, which exposes you to the imputation both of inconsistency, and temerity, since it assumes, at once, that none of the odious qualities, which you yourself ascribe to Popery, can be injurious to the Nation, when the Members of that system, shall possess equal rights with Protestants. The inconsistency of your reasoning, will appear thus-You designate Popery,-1st, as "one of the most infamous of im"postures, that ever insulted the human understanding, or degraded the human heart:"-2ndly, as "Politically inju"rious in the highest degree, affecting equally the proper dignity of the Crown, and the true Liberty of the People:" "-3dly, that "time flows in vain for it, and that it is, with

"all its errors, and mischiefs, in spite of the course of im