always made up of lies and forgeries: and how is it possible by barefaced lies to come at the truth? Yet this is the very case of the sectaries. For instance, they will have the world to believe that Catholics adore the saints; that they take the Pope for a God; that they put their hopes and confidence more in their own merits and in those of the saints, than in the merits of our Saviour Jesus Christ; and a thousand other stories, without any other foundation, but pure malice, to support them. Now I could not think it rational to ground my faith on palpable lies and calumnies; and for that reason I resolved to inform myself of the truth of things; and having happily found it, I rejected all these new sects, as so many impostures.'

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We do not imagine this Tract to be the genuine production of his Serene Highness; although it is certainly that of a very indifferent theologian and not very honest controvertist. The argumentation is contemptible, and is fitted to impose only upon minds already trained to the implicit reception of bold and unsupported assertions. For example, at p. 65, the Duke is made to assert, that the Roman Catholic Church is the only religion for which all nations renounced, and still in these very days renounce, paganism and idolatry.' A palpable falsehood, taken in every way. One of the Fifty Reasons for embracing the Roman Catholic Religion is, that the faith of the Roman 'Church was that of St. Paul, as this apostle tells us in his 'Epistle to the Romans, ch. i. 2.'!! Another reason is, that 'all that ever fought against this Church in their separation from ' it, as Arius, Pelagius, Marcion, Macedonius, Mahomet, &c., ' with their followers, burn in the everlasting flames of hell;' and that Luther, Calvin, and the like innovators of these latter days, were equally arch-heretics; so that to take them for guides, were to run a risk of eternal damnation.' A further reason is, that the editions of the Augsburg Confession, which the Lu'therans look upon as the foundation of their religion, vary from ' each other, and very widely differ from the original.' A Lutheran Duke could scarcely have penned this silly misrepresentation, or have confessed that he had ' never been able to learn 6 upon what account the Lutherans alone call themselves evan6 gelical, or why the Calvinists style themselves the reformed religion. Were this the case, that he had been unable to inform himself on these heads, he must have been so inexcusably ignorant of the tenets and history of the Lutheran Reformed Churches, as to disqualify him for forming any judgement upon the subject. Once more, we have presented to us, as another reason, that the arms of Protestants against the Catholics are calumnies, foul language, and barefaced lies, without any one 'solid argument to support the charge.' Mutato nomine, this exactly describes the logical weapons which this Tract puts into the mouth of his Serene Highness, Anthony Ulrick, Duke of

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Brunswick. The Translator's Preface' is remarkable, however, as recognizing the duty of every man's taking care to inform ⚫ himself whether the communion in which he happened to re'ceive his education be the true Church or not. This wise Prince is represented as having acted upon this sound principle. He considered, we are told, that since every branch of Pro'testancy pretended to be the purest part of the Reformation, ' and quarrelled with all the rest as well as with the Church of * Rome, which equally condemned them all, he could not answer 'it to his conscience, nor to Jesus Christ, if he acquiesced in the ⚫ dictates of the Lutheran Church, which had nursed him up, 'without taking an impartial view of all persuasions, and exa'mining them by such texts of scripture as are intended to in'form and guide our judgement in the things we are to believe of God and of his Church.

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'How any man,' continues the Translator,' 'that calls himself a Protestant, can dispense himself from the like enquiry, I cannot understand. It being a first principle of the Reformation, that every Christian is to gather the first articles of his faith, not from the lips of his pastor, but from scripture, by his private judgement; that is to say, by the industry of his own enquiries. Now if any one is desirous to comply with his obligation in this particular, this book will present him with a short and easy method of proceeding in this necessary search; and provided he enters upon it with those pious dispositions the author mentions in his preface, it is to be hoped he will reap the like comfort from his labour." p. iv.

But, if any reader wishes to see how much may be urged by Romish ingenuity in defence of the tenets of Popery, and how plausible the Mystery of Iniquity may be made to appear, we recommend him to procure two or three popular Tracts now lying before us, the titles of which we give below*. The Author of the first of these, Mr. Gother, is stated to have been a Protestant,

A Papist Misrepresented and Represented; or a two-fold Character of Popery: the one containing a Sum of the Superstitions, Idolatries, Cruelties, Treacheries, and wicked Principles laid to their Charge: the other laying open that Religion which those termed Papists own and profess, the chief Articles of their Faith, and the principal Grounds and Reasons which attach them to it. Selected from the original of 1683, by the Rev. John Gother. Republished by the late Ven. and R. R. Richard Challoner, D.D. Twenty-sixth edition, (18mo, pp. 106,) London, 1825.”

"The Grounds of the Catholic Doctrine, as contained in the Profession of Faith published by Pope Pius IV. By the Ven. and R. R. Richard Challoner, D.D., Bishop of Debra, and Vic. Ap. Thirteenth Edition, (18mo, pp. 82,) London, 1828.”

"An Abstract of the Douay Catechism. (24mo. pp. 94,) London, 1824."

who, after strict examination, finding himself to have been deceived as to the true character of the professed creed of English Catholics, joined the Church what he had heretofore opposed; and to him, Dr. Challoner, with many others, owed their choice of the Catholic Unity'. The plan of the work is ingenious. In thirty-four Articles, the creed and character of the Papist are set forth, first, in the colours in which they are usually painted by Protestants, and secondly, according to what, after sixteen years' conversation with men of that communion, in hearing their sermons, in being present at their catechising, in 'reading their books, and discoursing with them,' the Author found to be their doctrine. We make no apology for giving a specimen or two of this extensively circulated tract; deeming it of high importance that all who call themselves Protestants, should be aware of the aspect under which they have to deal with Popery in this country.

§. 1. Of praying to Images.-" A papist misrepresented, worships stocks and stones for gods: he takes no notice of the Second Commandment, but, setting up pictures and images of Christ, the Virgin Mary, and his other saints, he prays to them, and puts his trust and confidence in them; much like as the heathens did in their wooden gods, Jupiter, Mars, Venus, &c.; and for this reason he erects stately monuments to them in his churches, adorns them sumptuously, burns candles, offers incense, and frequently falls down prostrate before them, and with his eyes fixed upon them, cries out, help me, Mary; assist me, Anthony; remember me, Ignatius."

A Papist truly represented believes it damnable to worship stocks and stones for gods, to pray to pictures or images of Christ, of the Virgin Mary, or of any other saints, to believe any virtue or divinity in them, or to put any trust or confidence in them. He is expressly taught the contrary to all this by the council of Trent, (Sess. 25,) and his very children are instructed in their catechisms, which are in the hands of all, that they must “ by no means pray to pictures or images, because they can neither see, nor hear, nor help them." See Abstract of the Doway Catechism, upon the first Commandment; Abridgement of Christian Doctrine, chap. iv. &c. But what use then does the Papist make of pictures or images of Christ, of the blessed Virgin, or other saints? Why, he keeps them by him, to preserve in his mind the memory of the person represented by them; as people are wont to preserve the memory of their deceased friends by keeping their pictures. He is taught to use them, so as to cast his eyes upon the pictures or images, and thence to raise his heart to the things represented, and there to employ it in meditation, love, and thanksgiving, desire of imitation, &c., as the object requires: as many good Christians, placing a Death's head before them, from the sight of it, take occasion to reflect upon their last end, in order to their better preparing for it; or by seeing Old Time painted with his fore-lock, hour-glass, and scythe, turn their thoughts upon the swiftness of time, and that whosoever neglects the present, is in danger of beginning then to desire to lay

hold of it when there is no more of it to come. These pictures or images having this advantage, that they inform the mind by one glance of what in reading might require a whole chapter. There being no other difference between them, than that reading represents leisurely, and by degrees; and a picture, all at once. Hence he finds a convenience in saying his prayers with some devout pictures before him, he being no sooner distracted but the sight of these recall his wandering thoughts to the right object; and as certainly brings something good into his mind, as an immodest picture disturbs his heart with filthy thoughts. And because he is sensible that these holy pictures and images represent and bring to his mind such objects as in his heart he loves, honours, and venerates; he cannot but on that account love, honour, and respect the images themselves. As whosoever loves their husband, child, or friend, cannot but have some love and respect for their pictures; whosoever loves and honours his king, will have some honour and regard for his image. Not that he venerates any image or picture, for any virtue or divinity believed to be in them, or for any thing that is to be petitioned of them; but because the honour that is exhibited to them, is referred to those whom they represent. So that it is not properly the image he honours, but Christ and his saints by the images: as it is not properly the images or pictures of kings or other men that we respect or injure; but by their images or pictures we respect or injure the persons themselves. All the veneration therefore he expresses before all images, whether by kneeling, lifting up the eyes, burning candles, incense, &c., it is not at all done for the image, but is wholly referred to the things represented, which he intends to honour by these actions; and how by so doing he breaks the second commandment, he cannot conceive; for he acknowledges only one God, and to him alone gives sovereign honour; and whatsoever respect he shews to a crucifix, picture or image, seems to him no more injurious to any of the commandments, than it is for a Christian to love and honour his neighbour, because he bears the image of God in his soul; to kiss and esteem the bible, because it contains and represents to him God's word; or to love a good preacher, because he reminds him of his duty; all which respects do not at all derogate from God Almighty's honour; but are rather testimonies of our great love and honour of him, since, for his sake, we love and esteem every thing that has any respect or relation to him.

§. 2. Of worshipping Saints.—" The Papist misrepresented makes gods of dead men: such as are departed hence, and are now no more able to hear, or see, or understand his necessities. And though God be so good as to invite all to come to him, and to apply themselves to their only and infinite Mediator Jesus Christ; yet so stupid is he, that, neglecting, and, as it were, passing by both God and his only Son, and all their mercies, he betakes himself to his saints, and there pouring forth his prayers, he considers them as his mediators and redeemers, and expects no blessing, but what is to come to him by their merits, and through their hands; and thus, without scruple or remorse, he robs. God of his honour."

The Papist truly represented believes there is only one God, and that it is a most damnable idolatry to make gods of men, either living

or dead. His church teaches him indeed, and he believes that it is good and profitable, to desire the intercession of the saints reigning with Christ in heaven; but that they are gods or his redeemer, he is no where taught; but detests all such doctrine. He confesses that we are all redeemed by the blood of Christ alone, and that he is our only Mediator of redemption: but as for mediators of intercession, (that is, such as we may lawfully desire to pray for us,) he does not doubt but it is acceptable to God, we should have many. Moses was such a mediator for the Israelites; Job, for his three friends; Stephen, for his persecutors. The Romans were thus described by St. Paul to be his mediator; so were the Corinthians, so the Ephesians; (Ep. ad. Rom. Cor. Eph. ;) so almost every sick man desires the congregation to be his mediators, by remembering him in their prayers. And so the Papist desires the blessed in heaven to be his mediators, that is, that they would pray to God for him. And in this he does not at all neglect coming to God, or rob him of his honour; but, directing all his prayers up to him, and making him the ultimate object of all his petitions, he only desires sometimes the just on earth, sometimes those in heaven, to join their prayers to his, that so the number of petitioners being increased, the petition may find better acceptance in the sight of God. And this is not to make them gods, but only petitioners to God; it is not to make them his redeemers, but only intercessors to his Redeemer; he having no hope of obtaining any thing but of God alone, by and through the merits of Christ; for which he desires the saints in heaven, and good men upon earth, to offer with his; the prayers their up prayers of the just availing much before God. But now, how the saints in heaven know the prayers and necessities of such who address themselves to them, whether by the ministry of angels, or in the vision of God, or by some particular revelation, it is no part of his faith, nor is it much his concern it should be determined. For his part he does not doubt, but that God, who acquainted the prophets with the knowledge of things that were yet to come many hundred years after; that informed Elisha of the King of Syria's councils, though privately resolved on in his bed-chamber, and at a distance, 2 Kings vi. 12., can never want means of letting the saints know the desires of those who beg their intercession here on earth; especially since our Saviour informs us, Luke xiv., that Abraham heard the petition of Dives, who was yet at a greater distance, even in hell; and told him likewise the manner of his living, while as yet on earth. Nay, since it is generally allowed, that even the very devils hear those desperate wretches who call on them, why should we doubt that the saints want this privilege, who, though departed this life, are not so properly dead, as translated from a mortal life to an immortal one; where, enjoying God Almighty, they lose no perfections which they enjoyed while on earth, but possess all in a more eminent manner; having more charity, more knowledge, more interest with God than ever, and becoming like angels, Luke xx. 36. And as these offered up their prayers for Jerusalem, and the cities of Judah, Zach. i. 12, so undoubtedly they likewise fall down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of the saints, Apoc. v. 8.

§. 3. Of addressing more supplications to the Virgin Mary than to