and upon a point, too, which has been conceded in other countries, and even in one of our own foreign possessions? Can any instance be conceived, which should more strongly indicate an unconciliating temper, or more distinctly mark the improbability of their acquiescence in any terms of adequate security, which many of their advocates acknowledge necessary to be substituted instead of the existing Laws, but which have never yet been specifically stated?

Nor are other proofs wanting that the doctrines and principles of Papists have undergone no alteration. In a book' published by authority for the use of the Students at Maynooth College, the Infallibility of the Romish Church, which in fact comprehends all its other Doctrines, is repeatedly and unequivocally maintained; and the Work concludes with these remarkable words, Itaque maximo in pretio illud Concilium (Tridentinum scilicet) habere debent omnes Clerici, cum ratione Dogmatum sit veluti omnium præcedentium Synodorum compendium, et ratione Disciplinæ merito dici possit Manuale Sacerdotum, vel omnium qui Sacerdotio sunt initiandi. Those, therefore, who are at this day educated for the Popish priesthood in this kingdom, are not instructed in any new system of theology and morals, purged of all the old obnoxious tenets, but they are taught to set the highest value upon the Decrees of the Council of Trent, which, besides asserting the former errors and corruptions of Popery, are known to be in the highest degree hostile to Protestants. And in the Catechism taught in the same College, supported as it is by our Protestant Government, it is expressly asserted, that there is no salvation out of the pale of the Romish Church. In a late publication of Mr. Plowden, called "The Case Stated," it is openly avowed that the very same tenets are maintained by the Papists of these days, which were held by their brethren of former times. He expressly says, "If any one pretend to insinuate, that the modern Roman Catholics differ in one iota from their ancestors, he either deceives

Tractatus de Ecclesia Christi.

himself, or he wishes to deceive others: Semper eadem is more emphatically descriptive of our Religion, than of our Jurisprudence." The titular Archbishop of Dublin, Dr. Troy, in his Letter published but a few years since, says that "the Religious Opinions of Roman Catholics being unchangeable, are applicable to all times; and that the decisions of General Councils are of infallible authority, and absolutely binding upon Roman Catholics, as rules of faith and conduct. And he particularly quotes with marked approbation the fourth Lateran Council, the decrees of which enjoin the utter extirpation of Heretics (that is, of all Christians differing from the Church of Rome) and the dethronement of Heretical Sovereigns'; and they declare that all engagements entered into with Heretics, though sanctioned by oath, are nullities in themselves.

It seems wonderful, that with the avowal of these principles before their eyes, and with the certain knowledge of a variety of facts and events which have taken place in Ireland, in the last twenty years, in exact conformity with these principles, any persons should imagine, that the grant of the claims now made would conciliate the Papists, and make those contented and loyal who would otherwise be turbulent and seditious. The demands of 1793 were made under the same promises of peaceable behaviour and zealous exertion in the defence of their country against the common enemy; and also with an assurance, that if they should be granted, the Papists would apply for no farther indulgence. All those demands were then granted; and what was the consequence? The Papists having thus acquired additional strength, and having, as they supposed, lulled the government into security by their promises and professions, formed new conspiracies, prepared for open rebellion, and invited the French to their assistance, for the purpose of accomplishing their real objects, Separation from Great Britain, and Roman Catholic Ascendancy. Let it be remembered, that the concessions in 1793 were far more extensive in their operation, and therefore more likely to cause general satisfaction and to excite gratitude among the Papists at large, than the grant of the claims now urged would be, the advantage of which must

necessarily be confined to a few of the richer and higher orders. The eagerness with which these claims are pressed, plainly proves the anxiety of the Papists to obtain political power; and the readiness with which all ranks have concurred in petitions for privileges in which by far the greater number can have no personal interest, shows, how easily the whole body is put into motion by those who have influence with them.

Since, then, Religious Toleration is fully and completely enjoyed by the Papists; since every concession of a civil nature has been made to them consistent with Public Security; and since the grant of the demands now urged would endanger our Protestant Establishment, without giving full satisfaction to the Papists themselves; there seems most abundant reason for rejecting the present claims of the Papists. To engage in disputes merely political with warmth and party zeal, is highly unbecoming the office of a Clergyman; but the Catholic Question, as has already been observed, partakes of a religious, as well as of a political, nature. It derives indeed its whole importance from its connexion with the safety of the Established Church. It is obviously to the advantage of our opponents to keep out of sight all religious considerations; and they do not fail to represent as illiberal and irrelevant every reference to the unscriptural doctrines of Popery, and even to the former tyranny and usurpations of the Church of Rome. But surely it is incumbent upon the ministers of the established Church, while Papists and their advocates are making every exertion in their power for the attainment of their purpose, to explain and defend the grounds of our separation from the Church of Rome, and to call to recollection those evils-the invariable consequences of its power-which a long tranquillity has nearly effaced from public remembrance--especially too when we are told by Papists themselves, that Popery remains the same it ever was, and is absolutely incapable of any change. If we have Popish Legislators, we must expect Popish Laws. If the King has Popish advisers, he will unquestionably receive Popish advice. If therefore we dread the re-establishment of Popery; if we feel an attachment

to the cause of Protestantism; if we value the continuance of those civil and religious blessings which this country has now enjoyed for more than a century; if we believe that the doctrines of our Church are perfectly consonant to "the faith once delivered to the Saints," we are bound by every principle of interest and conscience, to contend against the removal of those barriers, which our ancestors erected to protect the establishment of Protestantism, and to guard against the return of Popery. Lamenting the continuance of errors which sprang up when "gross darkness covered the nations," and grateful for the labors of our reformers, who pierced the veil and restored the light of the gospel to this highly-favored kingdom, let us, my Reverend Brethren, imitate their zeal in disseminating knowledge, their firmness in supporting truth; and under the influence of genuine Christian charity, a mark of the true church of Christ, let no personal animosity mingle with the exposure of false doctrines, the censure of dangerous principles, or the fear of future evils. But "instant in season" let us endeavour to make the apprehensions, which the claims of the Roman Catholics have unhappily created, instrumental in healing those divisions among Protestants which are our great reproach. Thus shall we evince ourselves faithful ministers of our pure and tolerant church, and watchful servants of the Great Shepherd of the scattered flock, who will, in his own good time, gather into his heavenly fold, all, who have sincerely and diligently sought the path which he has opened to Eternal Life.