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but little agitated littlé, in comparison with what had taken place in the two preceding centuries. The cause of this cessation of arguing on the points litigated so ardently by the Protestant reformers and their opponents, is not obscure-Argument on both sides had been exhausted, and proselytes, in any considerable numbers, could no longer be made. The habits of education had generally fixed both Protestants and Papists in the faith of their fathers; and the influence of both was so bounded, not only by moral causes, but also by the character, and establishments, and enactments of states and kingdoms, that any such changes as were witnessed in the time of Luther, and Calvin, and Cranmer, and Knox, were no longer to be expected.

“Within a few years, however, the great and interesting changes which have had such a mighty influence on the political state of the civilized world, and which have materially altered the whole aspect of society in a great part of Europe and America, have already given some animation, and are likely, ere long, to give much more to the long dormant controversy.

Popery has received a rude shock both in the old world and the new; and it is now mustering all its force, and putting forth all its energies, and all its artifice, to recover the ground it has lost; and it is so favoured and fostered by secular power in Europe, as to assume an appearance truly formidable. The present occupant of the papal throne, with talents superior to many of his predecessors, seems to possess a full share of their spirit and zeal. He has renewed the order of the Jesuits, denounced Bible societies, encouraged and patronized a most splendid jubilee, with all its mummery of pardons and indulgences, exerted all his influence to stimulate the exertions of his agents even in Protestant states, and has already sent a pretty large sum of money to the United

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States, to support missionaries and to aid popish institutions.

“In these circumstances, it certainly behooves Protestants to look warily about them; to observe attentively the posture and manoeuvres of their adversaries; to see that their arms of defence are in good order; and to be in all respects prepared for a new conflict.

That conflict, we do verily believe, is at hand. To speak without a figure, we are fully persuaded that the Popish controversy must, and will be speedily renewed, not only in Europe, but in our own conntry; and that our young Theologians will need to study no subject of controversy more carefully than this, and our churches and people to be warned of no danger, more than that to which they will be exposed from popish artifice and seduction.

“It is our happiness to live in a land which admits of no religious establishment, nor of any persecution, of a civil kind, for conscience sake. In this we do most unfeignedly rejoice. If by a wish we could impose civil disabilities, or restrictions of any kind, on the Roman Catholics, or on any other sect, that wish should not be formed. We believe it to be as contrary to the spirit of true Christianity as to the civil liberty which is the glory of our land, that any form of religious faith should be more favored than another by secular authority.Truth has the best chance for a triumph, when she is left to the exercise of her own weapons reason, argument, and experience. In our humble judgment, the Roman Catholic Religion would drop all its frowning aspect on the peace of society in Britain, if there were no established church in that country. The author of the work before us, does indeed assert it to be an “indubitable fact, that sincere Roman Catholics cannot conscientiously be tolerant;" and it therefore might be argued, that we ought to guard by law, against their obtaining an ascendancy in the United States; lest, in that event, they should destroy the religious freedom which we so highly prize. But we have really no apprehensions on this subject. Suppose it to be as Mr. White asserts, (and we cannot refuse to admit that he is better acquainted with the genuine spirit of Popery than we are,) still we are satisfied, that any attempt to impose civil restrictions on the Roman Catholics, would do infinitely more harm than good. It would indicate that Protestants were afraid to trust their cause to the influence of truth alone. For ourselves, we have no such fear. Give us a fair field of argument, and we ask for nothing more; and with this, we are confident that our country has nothing to dread.

But while we are opposed to all persecution, we are equally opposed to indifference and a misnamed charity, in relation to this important matter. We question not that there have been, and now are, many individuals of real piety in the Roman Catholic communion; and yet we conscientiously believe that Popery is the “Man of sin,” of the New Testament. Taken as a system, it is corrupt in the extreme, and dangerous to the souls of men, beyond what can easily be described. It is therefore not to be expected that those who thus regard it, should not do every thing which they lawfully may, to prevent its prevalence and to unmask its delusions. We are bound to this by every principle and every consideration, which should have influence with us as friends. to 66the truth as it is in Jesus.” We are not to be told that this is bigotry and narrow-mindedness; and that all Christian sects would better take care of themselves and let their neighbours alone, Will the Romanists

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do this? No they will compass sea and land to make one proselyte.” And truly they cannot consistently act otherwise, while they believe, as they do, that there is no salvation out of the pale of their church. Self defence, therefore, demands from Protestants the counteraction of the efforts of Popery, and the exposure of its arts and its abominations; and still more imperiously is it demanded by a regard to the everlasting well-being of their fellow men, He is unworthy of the name of a Christian who can witness attempts to propagate sentiments which he sincerely believes, are calculated to lead men to perdition, and not resist such attempts, and make every exertion in his power, to prevent the adoption of such sentiments. It should indeed be always recollected that genuine christian zeal is entirely a different thing from acrimony, reviling, and slander; and that a good cause will not gain, but lose, whenever anger, or ill temper, or exaggeration is substituted in pleading it, for facts and arguments. We are not to hate those whom we believe to be erroneous. But it is perfectly consistent with wishing them well, nay, it is a part of benevolence itself, if rightly understood, to expose their errors, and to prevent to the utmost the mischief which they seek to effect. This therefore, according to our ability, we are determined to do fearlessly, and yet we trust charitably.-We say charitably, for true charity requires us to love our neighbour as ourselves; and we cannot do so, if, as we have said, we do not endeavour to save him from ruinous error; we cannot even love the propagators of error as we ought to love them, if we ne. glect when we have opportunity, to show them distinctly wherein they are wrong-wherein they are acting injuriously both to themselves and to others.” With regard to the exposure of Popish errors and superstitions, though it is clearly the duty of those who are the guardians of the truth and the purity of the church, to make this exposure on all suitable occasions, yet there exists in the minds of Protestants, of the present day, a strange and unaccountable squeamishness on this subject. Hliberality of the blackest kind, and a want of charity wholly unpardonable, is by Protestants, attributed to that preacher or writer who attempts to exhibit to the world the corruptions and abominations of the Romish church; you may write and preach as much against the corruption of all other denominations, as you please, and even those whose creed, or church order you attack will be disposed to let you pass without censure; but say a word against the Church of Rome, and you are at once stigmatized as illiberal and sectarian. Yes, Roman Catholics may.write and preach what they please against Protestants of all denominations, they may denounce us all as worthy of hell, (purgatory being too good for such arch heretics;) they may anathametise us from Sabbath to Sabbath as they actually do, and'declare salvation impossible for any of us—and it all displays, no want of charity, no illiberality in them! Such sickly, spurious liberality as this, should find no place among those who believe the church of Rome to be the “mother of Harlots,” and the Pope, the man of sin." Let the person

“ and property of every Papist, be as sacred as ours, but let his religious creed and principles be subject to the same investigation, and the same scrutiny: let them be secured in the full enjoyment of every privilege both civil and religous, but let those who differ froin them in religious opinions be permitted, without censure and the charge of illiberality, to expose those errorsin the doctrine and practice of the Romish church, which affect so seriously the privileges of the people and abridge so danger

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