nation so large a number of disciples, imbued with all the doctrinal and practical errors which have been superadded by Jesuitism to the native corruptions of Popery. It would be absurd to suppose that all this influence has been acquired for nothing; that so many converts have been made, and so many scholars trained, without an object; and that an Establishment whose plan is method itself, and whose union is well worthy even of our own imitation, should be thus concentrating its forces and talents, augmenting its influence and funds, and multiplying its converts and adherents, without danger to our Protestant Church and State!!! Under these circumstances, it is not surely too much to assert, that among the many objects for which this country has a right to look for protection to its Parliament, as the natural guardian of its religious and political liberties, there is perhaps no one which stands out more prominently, which is pregnant with greater danger to this nation, or calls for more prompt remedies on the part of its Legislature, than the revival of the Order of Jesuits.

In the second place, it may be observed, that nothing can more clearly evince the careless indifference and unsuspecting liberality of Protestants, so called, than the support which they are thus affording to the natural and avowed foes of their own religious and civil establishment. We find from the above relation, that some of our own Protestant Clergy, some of the Protestant members of our Legislature, the Protestant Magistrates of an ancient and honourableCorporation, and some of the most opulent and respectable of our Country Gentlemen, arè content to open their arms to the Jesuits; can consent to advocate their cause, to support their Schools, and to advance their inte rests: they find these characters persons of talent; are pleased with their society, and inquire no farther; wearing their own religion but loosely about them, they can hardly conceive that the professors of another religion would proceed any undue lengths, or make any unworthy sacrifices, to promote their own faith: themselves the professors of a tolerant faith, they will not believe that the men whom they find so amiable and

harmless without power, would become intolerant and persecuting upon principle, if power were placed in their hands: caring but little, themselves, whether men are Catholics or Protestants, and indeed scarcely knowing in what those systems differ, or whether they differ at all, except in name, they would not take the trouble of crossing the street in order to convert a man from Popery to Protestantism; and therefore can form no idea of the indefatigable vigilance and proportionate success, with which the Jesuits (like their prototypes, the Pharisees of old) "compass sea and land, to make one 66 proselyte." Themselves loyal to their king and attached to regular government and good order, they are unwilling to think so ill of any men, as that they could betray the country which protects them; and observing, as yet, no overt acts of sedition or treason on the part of the Jesuits, they will not believe that any opportunity can ever arrive, which will be more favorable to the developement of the Jesuits' talents in this way, than the present. Being themselves men of candour and liberal sentiment, they entertain no doubt, that while they and their Protestant countrymen have been so eminently benefited by the increased light and civilization of the age, all others will have derived advantage in the same proportion; and never suspecting that Popery is unchanged and unchangeable, they are disposed to refer all the atrocities and abominations with which its Professors have been charged, rather to the darkness and ignorance of a barbarous æra, than to the radical and fundamental errors of their religious system.

"Several persons" (says Dean MILNER)," and even some "of our leading Senators, suppose that Popery has long since "been abundantly meliorated; but I wish they may not be nearer the truth, who think that the spirit of Protestantism "has greatly degenerated."-See Milner's Preface to 5th Vol. of his History of the Church of Christ.

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The good-natured Protestants of Lancashire do not stand alone in these erroneous conclusions: they may be taken as a fair

which a sort of judicial infatuation appears to be cast; and which, unless it should awake to a sense of its proper interests, and its real danger, will sooner or later have abundant cause to regret its apathy, when perhaps it will be too late. The fact is, that it is now so long since Popery had power in this highly-favored land to shut up our Bibles and to open our Prisons, that we are wholly forgetful of the miseries she once inflicted, and almost insensible of the privileges we now enjoy. Let it never be forgotten, however, that we are only as great and free as we are, because we have the happiness to be ruled by a Protestant Monarch, to be represented by a Protestant Parliament, to live under a Protestant Government, and to be protected by Protestant Laws, which are administered by Protestant Judges, Juries, and Magistrates. If the Protestant advocates for Catholic Emancipation should succeed in their present object, the whole face of things must in no long period undergo such a change as will convince the patrons and partizans of the Jesuits in Lancashire and elsewhere, that, as the want of power on the part of the Catholics was the secret spring of all the clamour for Emancipation, so the possession of power by the same parties will be a far more formidable thing, than, in the plenitude of their liberality, they have ever dreamt. Nor let this opinion be branded with want of charity, or be thought to originate in harshness and prejudice: the proof of its correctness will be found in the present work; the generalizing and latitudinarian spirit which cherishes the Jesuits, and would invest them with power, is not charity of a legitimate kind-which, to be charity at all, should" begin at home." The lax and indiscriminate favor, which embraces, without distinction, the worst classes of offenders, will never be thought to provide sufficiently for its own security. There is a false and prurient species of charity, which, however specious in appearance, and however common at the present moment, is but the bastard and counterfeit of another, and a nobler principle. If the charity which would affect to comprise the whole world, at the same time

overlooks and despises the claims of its near kindred; and, while it professes to take in all the human race, spurns and slights the superior duties which stand in the first relation, and are of the highest importance; we need be at no loss to determine the character of this species of charity. It may be ignorance; it may be impolicy; it may be infatuation; it is any thing else than the legitimate charity of Christianity.

Should the present mischievous and fatal security con-. tinue, it requires not the spirit of prophecy to see that the time is fast approaching when the Monarch of the British Empire will have cause to adopt the pathetic exclamation:

"Ejectos littore, egenos

"Excepi; et regni DEMENS in parte locavi.”

VIRGIL.

On arriving at MR. DALLAS's fourth Chap. (p. 229), it becomes necessary to remark that he makes abundant use through his work of the name of POMBAL: as in other instances, the Letters first printed in the Pilot Newspaper and Popish Journal, furnished him with a hint on this matter, which he has not failed to improve, by raising such a cloud of dust about this Portuguese Minister, as to render it very difficult to those who merely read his book to understand any part of POMBAL's history; whether as affecting the part taken by him against the Jesuits, or the conduct of the Jesuits themselves on that occasion.

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In the Dedication to MR. CANNING, MR. DALLAS calls POMBAL "the unprincipled and unrelenting Minister of Joseph I. of Portugal:" and although he states that MR. CANNING is "on the spot where the Jesuits were persecuted with "the greatest violence," yet he doubts whether the prejudices> which were raised on this subject, may not hinder even MR. CANNING himself (who is called "the liberal advocate of the "Catholic body”) from understanding this question, or coming at the truth respecting it; and therefore kindly puts him on his guard against those prejudices. In p. 12 of the Preface the ghost of POMBAL rises again, but only to vanish as speedily.

This is again the case in p. 16; only that, in the latter in stance, he is called "an arbitrary Minister who chose to take "the conscience of his Prince under his own care" (a crime, it is presumed, of which the Jesuit Confessors were never guilty). In p. 97, POMBAL appears again, but only for the purpose of shewing that somebody was his "devoted creature;" in p 111, POMBAL just shews himself, but immediately disappears as before; in p. 141, he appears in the new character of a Dictator; in p. 155, he is called "the great enemy of the "Jesuits, and of every virtue." In p. 163, we find him intriguing for gold-mines, exchanging territories, and endeavouring to transport the whole Indian population of Paraguay a thousand miles off, at a quarter's notice; of which a mournful story is related from an anonymous work of no authority, entitled, Memoirs of the Marquis of Pombal, which never appeared till the year 1784, when РоMBAL was dead and could not answer it. MR. DALLAS's grand attack upon POMBAL is, however, reserved for his fourth Chapter, at which we are now arrived in course; where we find this Minister "determined "to ruin the Jesuits"-" persecuting them"-" imputing the "disorder among the Indians to their influence, and ambi"tion"-" propagating an absurd fable about King Nicholas "all over Europe, with great industry and many foul arts”— "ambitiously engrossing all authority and power"—" inspiring "the King with jealousy of his own brother"—" then vowing 66 vengeance against the King, his Jesuit Confessor, and the "whole Order of Jesuits"-" sending his brother, a despotic "and outrageous tyrant, to the Brazils"-" almost driven mad "by the accusations of the Jesuits against his brother"-ab"horring the Jesuits for their admirable conduct after the "earthquake"-" assuring the King that a conspiracy was "formed to overturn the government, and that unless Mala"guida the Jesuit were withdrawn, a public sedition would ❝ensue”—“ and keeping the King in constant dread of imaginary plots, conspiracies, and insurrections"—after which he "became absolute, and displayed his real character in such a

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